THE ARRAIGNMENT OF ERROR: OR, A Discourse serving as a curb to restrain the wantonness of men's spirits in the entertainment of opinions; and as a Compass, whereby we may sail in the search and finding of truth; distributed into six main Questions.  

Quest. 1. How it may stand with Gods, with Satan's, with a man's own ends, that there should be erroneous opinions?  
Quest. 2. What are the grounds of abounding errors?  
Quest. 3. Why so many are carried away with error?  
Quest. 4. Who those are that are in danger?  
Quest. 5. What are the examen, or the trials of opinions, and Characters of truth?  
Quest. 6. What ways God hath left in his Word for the suppressing of error, and reducing of erroneous persons?   
Under which general Questions, many other necessary and profitable Queries are comprised, discussed, and resolved.  
And in conclusion of all; some Motives, and means, conducing to an happy Accommodation of our present differences, are subjoined.  
By SAMUEL BOLTON Minister of the Word of God at Saviours-Southwark.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. in 2 Tim. 1 hom. 2.  
1 Joh. 4.1. Beloved, believe not every spirit, but try the spirits whether they be of God, because many false Prophets are gone forth into the world  
London, Printed by G. Miller for Andrew Kembe, and are to be sold at his Shop at the Talbot gate in Southwark, M.DC.XLVI.   

TO THE RIGHT HONOURABLE And eminently Noble Patriot, JOHN, Lord ROBERTS, Baron of TRURO.  
Right Honourable,  
I Have had the opportunity to speak often to your ear, and have now the happiness to present something to your eye: The acceptance my weak endeavours have found in the former way, is my encouragement to succeed in this later. I have long thirsted after such an opportunity, wherein I might impress some of those deeper engravings which are upon my breast, and by that perpetuate my just esteems and valuations of your Honour: the hour is now come, and I rejoice in it; yet now I am in a straight; should I give out the full counterpane of what is in my heart, and by that transcribe my whole soul; it would but create envy on you, and be interpreted weakness in me; though in so doing, I should no way be conscious to myself, either of over-rating or overspeaking your worth. Your virtues, as they have not been ambitiously published; so neither can they be enviously secreted: you have not been an ambitious seeker of glory, rather desiring to do, then to be seen to do: nor can envy itself conceal, and keep down your deserved praise. 
L. Verulan.  It is laid down for a maxim by a learned Statesman, That envy is a wholesome Ostracism in a State; I am sure it would be the canker of ours, the present exigencies of which, calls out for emulations and out-doing of others worth, rather than suppressing and concealing the deserts of them who are worthy. It is true, Fame is oftentimes a better Nuncio, than a Judge: but when worth itself is the foundation of fame, and the praise of men is not merely the breath of men, but the reflexed beams of virtue, though it should not be ambitiously courted and desired, yet it may be kindly entertained, and friendly embraced, being God's report in men, heavens echo, an encouragement in our work, and an earnest of our reward. And though it be Machivils' principle, and is too much the foundation of practic wisdom in more politic men, That the appearance of virtue is better than the truth; the one, being helpful, the other, hurtful to secular designs, yet that honour will never hold, whose foundation is in a shadow; it is but glory writ in clay, but honour engraven in the dust, which will not last long; we have seen the experience of it in our days; many, who yet had the garments of virtue, 
Rev. 16.15  but now walk naked, and their shame is discovered. My Lord, you have not courted the shadow, but adored the substance: which, as it was your honour before: so now it hath been your strength and muniment in these days of distress. Long before these times of trouble, you were troubled for the times, looking on them, as the womb of all these present births of calamity, foreseeing (as it were in vision) the sad harvests which those seed times did portend, if God did not avert them. Since these times of trouble you have sat in counsel, as a faithful unwearied Steersman, whom neither frowns nor favours, promises, nor threats could make to desist in your duty, or decline your station. All temptations being too little for that spirit, which was too big for the world. In the Armies, you have not only been helpful in council, exemplary in conversation, but active in employment, and have continued in the midst of all discouragements, been fellow-commoner with them in their wants, sharer in their necessities, patiented of heat and cold, of drought and moisture, and born a part, both in the greatest sufferings, and mightiest services. Whose exemplary doing and suffering, as it was said of the L. howard's in that exigent of time in 88 though his service was but small, 
Camb. Eliza in an. 1588.  the towing of a Cable, yet in that little, because that little was exemplary, he did more than many men. In the field you have encountered with difficulties, undergone hazards, confronted dangers, faced death, as if nothing were fearful but fear, 
Vitam quamvis non posuit, deposuit tamen.  standing up when so many have fallen on both hands, though a monument of Gods preserving mercy, yet a sacrifice ready to be offered up for this Cause, and for that God whose glory you esteemed more dear, and precious than your life. 

Aurum igne probatum dicitur is, cujus fides rebus adversis exp●●rata spectataque est.  
Quid sunt merita nostra nisi munera Dei. Aug.   Thus you have every way showed yourself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approved gold, all your trials rendering you more approved. My Lord, I reckon up these; though your honours, yet your duties; though your adornments, yet your engagements; though your riches, yet your debts, for which you are bound to more thankfulness, and more service. As these are acts of differencing grace; so they call forth for acts of discriminating duty. And blessed be that God who will single us out to make us any way instrumental for his glory; if he will trust us with work, we may trust him with reward, where he calls forth to the one, he hath surely designed the other.  

ΜΝΗΜΟΕΤΝΟΝ Pientissimae, Honoratissimaeque HEROINAE Dominae LUCIAE ROBERTS, Vxoris Nobilissimi Dom. Dom. JOANNIS ROBERTS Baronis Truroensis, filiae Tris-honoratissimi Comitis WARWICENSIS.  And now, my Lord, among all your noble do, I cannot but sadly resent your eminent sufferings; among which, though the separation from your interests, relations, possessions, be things of great weight and concernment, and might much heighten and swell your sufferings, yet they are drowned and swallowed up in this, which is the summum genus of all, the incomparable loss of a precious Consort, a beloved companion, a dear yoke-fellow, a loss, I say, incomparable, being one of whom the world was not worthy; and a loss incompensible, unless made up by Christ alone. She was a branch of a noble stock, but yet more nobly born then of flesh and blood, being born from above; and more happy in her second, than she was eminent in her first birth; it was my happiness to have large and inward experience of her spiritual worth, which indeed was obvious to all with whom she did converse, and could be no more secreted than the light of the Sun: a jewel she was which after God had polished, showed to the world, and made your adornment for a time, he took unto himself, where now she is one of those beautiful stones, which adorns the new Jerusalem: while she was upon the earth, she breathed after, or rather breathed heaven, as if she had been but a piece of glory, sojourning in grace, and a spark of immortality fallen down to kindle our more earthly substance. She lived in the world, but as much above the world, as we poor creatures live below heaven; Christ was her only element, upon whom her soul in its right actings did as naturally feed, as do our bodies upon our daily bread, being no more able to live without him, than the body without the soul. Her whole life was nothing else but a continued design drawn out for the advancement of Christ, the spring of whose motions was the grace of Christ, and the end of whose movings was the glory of Christ. She was always (being spirited with life from above) very active, and indeed (her body, not being able to keep pace with her soul) she often outwent the strength of her body; yet towards the end of her days (as all natural motions drawing nearer to their centre) she moved, as if every motion should put her into her rest, and as if by every step she would reach the Garland, and apprehend the prize. She was one, who scarce had another, no fellow but her fellow, who indeed were a pair of such noble Sisters, as England could hardly match; in whose two bodies, lived one soul; and in whose two souls, lived one Christ: between whom, if I would make any difference, it should be such an one as Alexander made between his two friends, the one was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of Alexander; the other was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of the King; or else such an one, as another makes between Peter and John; the one was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of Christ; the other, was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of Jesus: or, if you will take it in this; the one excelled in knowing and doing; the other in doing and knowing; the one, in light and heat; the other, in heat and light. In a word, they were both of them the glory of their family, the comfort of their Parent, the crown of their Consorts, the adornment of Religion, the rejoicings of the godly, the refreshment of the Saints, and are now both entered into the possession of that which was their breathe in grace, and is their satisfaction in glory. And o that their examples might ever live as patterns to those, who do yet supervive!  
And now, my Lord, having breathed out my sad resentments of your loss, give me leave to put into your hands these weak, but willing labours designed to the service of these times, and seeking your Patronage in them, they flee to you for protection, and yet I know no reason they should fear harm; their great design is truth; the message they bring is peace; the language they speak is accommodation: In which word me thinks I please myself, though I see less and less hopes of seeing the thing accomplished. Some Essays I have attempted to lay down in relation to such a happiness, which were they brotherly undertaken, sweetly managed, faithfully pursued, might either procure our agreement, or lessen our difference; either make us one, or not so much two. I cast them down, such as they are, at your feet, as one able to judge of things. And when you take them up, take up these thoughts with them, that he that penned them, is one who while he can speak, will speak peace; and while he hath a being, will desire to be,  
Your humble Servant in the service of Christ to be commanded, S. BOLTON.   

TO THE Christian Reader.  
Christian Reader,  
THe multitude of prevailing opinions at this time was the great ground; and the preservation of my own people was the main end of the undertaking the following Discourse. I had not (in my first undertaking the work) thought it would have been so large as now it is, but it swelled under my hand, and I hope thou wilt esteem its bigness to be its perfection, not its disease. It usually fares with works of this nature, as with our Master's bread, they multiply in the breaking. The whole is digested into six Questions, set down in the Title page, from which Generals many other particular Queries are deduced, discussed and resolved. In the first part my great design hath been to fence from error, and to put a stop to the wantonness of men's spirits in the handing and receiving of opinions. In the body of the Discourse I have laid down the Examen of opinions, and the Characters of truth. And in the close of the whole, I kept this in my eye, as the mark I aimed at, to drive on a happy agreement among those who did conscientiously differ. Wherein it is my hope, if my extreme desire of a happy accommodation hath (in thy thoughts) carried me too fare, I may obtain the excuse of my affection, For it is not granted (say some) to love and to be wise. I am not ignorant that essays of this nature have often proved, not only Abortive, but the trouble of the Parent. And therefore politic men, as they will reserve themselves, and not speak all their heart: so they will not engage themselves beyond their power of retreat, if they shall after see reason for it. You know whose speech it was, That he would lance no farther into the Sea, than he might safely return to shore again; Thou wilt see in this Discourse I am not of that versatilis ingenij. And indeed the greatness of the evil of division, and the misery that doth attend it, with my vehement desire of a happy Accommodation of our differences, not too dear to be bought out even with our bloods, hath overpowered me to speak my whole heart, and to lay out my whole strength without those politic reserves. Though I would give all reverence to the results of other Churches, yet would I set up none as Hercules Columns, beyond which nothing more is to be known, nor nothing more to be enquired; We have the same Star to sail by, which others have, and it shines as bright in our Horizon, as in any part of the Christian world. Nor can it be any scandal and offence to other Churches, if in all th' ngs we come not up to them: as they take their own just liberty to consult their own peace, so may we. We see in part the mischiefs of divisions; It is indeed the blazing Comet, which portends more evil, than all our enemies can bring upon us; but when shall we be one? Shall we yet be dividing wedges, cleaving ourselves into splinters, and renting ourselves into further division? We have had some ways of accord; but do all ways of accord set us at farther distance? Do means of union prove ways of disunion? Do reasons for agreement turn to arguments of further difference? A sad omen! and gives us cause to fear, that if yet we will continue two, God may find a third to chastise us both, God being as careful to chastise his people's wantonness, as to relieve his people's wants: from the dust he will have means for the one; and from the dead he can raise instruments for the other. However I fear that both parties will have cause hereafter to repent that they are two, though no third party be used (which God avert) as a means to make us one. The foresight of the misery of lengthening out our differences, prevailed with me to attempt that which I have done in this Discourse by way of healing and accommodating of them; towards which, if these weak endeavours may be serviceable, or put on some abler pen to attempt the like, I have my desires, and good men their prayers, if not, I have given in my vote. And (as a learned Author saith in attempts of another nature) It will be enough for me, 
L Verulan.  if these weak endeavours may be reckoned among the best sort of wishes. And I may be esteemed,  
An earnest breather after truth and peace, S. BOLTON.   

Gentle Reader,  
THou wilt find in the perusal of this Discourse (notwithstanding all our care) some literal faults, these I present to be amended, and the other I beg (wanting time of further perusual) may be indulged.  
Pag 3. l 5 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 9 l. 1. mar r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 9 l. 34. for notable, r. not able. p. 78 l 9 r scrupled p 101. l c. r audire p. 119. l. 22 m. r. novem. p. 125. l. ult r obliqui. p. 341. l. 33. r. terrors p. 343. l 6. r modi●am p. 360 l. 19 r. our. l. 31 1. speak.   

I Have with much satisfaction, and content perused this Treatise, entitled [The Arraignment of Error] And finding it to be very solid and judicious, pious, and exceeding seasonable towards the healing of the present differences of our times, I allow it to be printed and published.  
John Downam.   

THE General Prospect OF THE ENSVING DISCOURSE.  

THE general enducement unto the ensuing Discourse, Pag. 1.  
The coherence of the Text, and the division of it, p. 2, 3.  
The several Doctrines contained in it, and the main Doctrine propounded, viz.  
Doct. That there shall be many dangerous and erroneous opinions toward the end of the world, which shall seduce and carry away many. 4, 5.  
This Discourse is carried on in way of resolution to six main Questions. 5.  
Qu. 1. How it may stand with God's ends, with Sata●● ends, with a man's own ends, that there should be erroneous opinions? p. 6.  
The several branches of this Question are spoken unto; and, 1. It is showed how it may stand with God's ends. ibid.  
1. It may stand with God's ends, 

1. His merciful ends to the good. 

1. To them brought in.  
2. To them in purpose to call.    
2. His judicial ends to the bad.   ibid.  
1. With his merciful ends, viz. to them brought in, 1. To fift and try, 

1. Their conditions.  
2. Their graces.  
3. Their grounds.  
4. Their 〈◊〉.    
The two first are only spoken unto.  
1. To sift and try their conditions; where six conditions are laid down to which God hath promised direction in truth, and preservation from undoing errors p. 7, 8.  
2. To try their graces: where are five graces laid down, which God doth especially try by permitting of errors 1. Their knowledge. 2. Their love. 3. Their zeal. 4. Their stability. 5. Their sincerity. p. 8, 9, 10, 11.  
A second merciful end which God hath to his own people, is to exercise and quicken their graces, this instanced in four graces, viz. 1 Their knowledge. 2. Their zeal. 3. Their faith. 4. Prayer. p. 12. 10 15.  
A third merciful end, to make them keep closer, 

1. To him.  
2. To his Word,   p. 55.  
A fourth merciful end, to commend his love to them, p. ●6.  
A fift, to discover to us where our strength is, ib.  
A sixth, to make us prise truth more while we live, 17  
A seventh, to make us wary of what we receive, 18. to 21  
2. It may stand with God's merciful ends to them in his purpose to call, viz. 1 To awaken them. 2 To beat them off their sandy foundations. 3 To clear the way of truth to them, 21 to 25  
2. The permission of errors may stand with God's judicial ends to the bad, 

1. To the promoters.  
2. To the receivers.    
1. For the punishment of some former way of sin, where five sins are named, wherefore God doth suffer men to be carried away with errors, 27, 28  
2. For the further hardening of their hearts; where are divers ways set down of Gods hardening the heart, 29  
●. The second general branch of the 1. Question. viz. How it may stand with Satan's ends, 

1 To the good.  
2 To the bad, 30    
To the good, 

1 To seduce, 31  
2 To unsettle, 32  
3 To shake, 33  
4 To perplex, 34  
5 To prejudice entertainment of truth, 35    
Solutions to some objections made by those who rest in the light of their forefathers, without seeking further, rejecting what ever hath not been of former reception, 37. to 40  
2 It may stand with Satan's ends to the bad, 

1 Receivers.  
2 Promoters. 41    
1 Receivers, 

1 To lessen the belief of things known.  
2 To discourage them from doing any thing.  
3 To suit himself to the tempers of men, 42  
4 To corrupt and defile them more, 43  
5 To beget dislike of the ways of God, 45, 46    
2 Promoters 

1 To make their conditions more irrecoverable, 46  
2 To increase their sin, 47 to 4●  
3 To increase their torments, 50. to 52    
3 The third general branch of the first Query, viz. How it may stand with man's ends, 

1 The contrivers.  
2 The actors.    
Contrivers ' 

1 To blast the truth.  
2 To divide the professors of it, 52    
Actors, to advance their 

1 Ambitious  
2 Covetous  
3 Voluptuous   ends. 53, 54.  
Qu. 2. What may be the grounds of abounding errors? 55  
Answ. The grounds are four, 

1 Satan, 57  
2 Corruption of men's hearts, 58  
3 men's readiness to drink in every opinion, 59 to 64  
4 Want of good discipline, 64. to 68    
Quest. 3. What are the grounds that so many are carried away? ●8  
Answ. The general grounds are, 

1 Weakness incident to the godly, 

1 Weakness of judgement, 68  
2 Want of stability, 69  
3 Too much credulity, 71. to 77    
Where five grounds are laid down of our credulity, 72. to 78  
2 Wickedness proper to the wicked, 77    
Qu. 4. Who those are that are in danger to be carried away, and led aside with errors, 78  
Four things first premised. 78. to 84  
The answer laid down in seven particulars,  
1 All such who have not retained the notions of God in a holy and pure heart, 84  
2 All such who have not entertained the truth with love of it, ibid.  
3 All such who have not walked suitably to those truths which God hath revealed to them, 85  
4 All such who have embraced former truth out of partial respects, 86  
5 All such who are not grounded and established in the truth, 87  
6 Such who have rejected truths received upon corrupt grounds, 88  
7 All such who have the world for their god, ibid.  
Four sorts of men noted, who will never hold to truth, 89  
Means of establishment in the truth, held forth from the Scripture, 90  
Queen 5. What may be the examen● of opinions?  
This branched into four lesser Questions.  
1 Who are to examine? 90  
2 By what rule we are to examine? 90  
3 Who is to judge? 90  
4 What ar● the Diagnosticks? 90  
qu 1. Who are to examine opinions?  
The error of the Papists; and some distinctions ●ouching examination premised, 90 to 91  
A main position laid down in answer to the Question, viz. That every one is bound to examine, not only private opinions, but even the sentences, definitions, determinations of Counsels, Synods, etc. and to embrace them, or reject them, as they are consonant, or dissonant to the word of God, 94  
1 This position first cleared by Scripture. 94, 95  
2 Confirmed by arguments, 96-103  
3 Strengthened by testimony. 103. to 106  
4 Objections are answered, 106. to 112  
And this main position applied to our times. 112. to 118  
Quest. 2. What is the rule by which we must examine?  
After some generals are premised, the answer is laid down, that the Scripture is the rule and touchstone whereby opinions must be tried, 118, 119  
This confirmed by divers arguments, wherein the properties of a rule are laid down, 119. to 126  
Some objections answered, 126 to 130  
Quest. 3. Who shall judge that this is God's mind in Scripture?  
Some generals premised; together with some distinctions of judges, and truths, and doctrines to be judged, 130. to 134  
And some general answers laid down, 134 to 137  
Some more particular answers form out of those premised distinctions, with some directions to find out truths doubtful, 137. to 144  
Quest 4. What are the Diagnosticks, where 

1 The false marks.  
2 The true.    
1 The false marks, or the commonly received Characters of truth and error are 1. Examined in six Queries, viz.  
Qu. 1. Whether antiquity, or the ancientness of an opinion, is not a true Character of truth? 145  
After some distinctions the answer is laid down, 145, 146, etc.  
Queen 2. Whether the newness of an opinion is not a sufficient mark to discover it an error? 147  
Four distinctions premised to the answer of this, and the Query answered in two conclusions, with some admonitions to us in these times, 147-154  
Queen 3. Whether the wickedness of them that maintain it be not sufficient to evidence an opinion to be erroneous?  
Some general answers laid down, to which are annexed four rules requisite to be observed; if you would judge of an opinion to be erroneous by the wickedness of the maintainers, 154. to 163  
Qu. 4. Whether the holiness of those who are the publishers and receivers of an opinion, be not sufficient to discover their doctrine to be truth?  
Some general distinctions are premised, and the Query answered in four conclusions, 163. to 169  
Qu. 5. Whether this be not sufficient to evidence an opinion to be true, that it in maintained by learned men; and on the contrary, an opinion to be an error, because maintained by those that are illiterate and unlearned? 169  
1 The divers distinctions and acceptations of learning, 169. to 175  
And thereupon answers framed, 175. to 182  
Qu. 6. Whether the multitude, or pancity of them, who are the divulgers, and entertainers of an opinion, be not sufficient to  an error or truth.  
After the terms explained, the Query is answered at large in many particulars, 182. to 190  
The mysterious workings, and energy of error laid forth in seven branches 190. to 204  
2 The true and infallible Characters of divine truth.  
1 Character. Divine truth is word-revelation, 205  
This branched into three maxims.  
1 What ever the word of God doth plainly and evidently hold forth, that is infallibly truth, 206  
2 What ever may be collected by way of manifest consequences, or made out by evident deductions from the word, is certainly a truth, 107  
Yet three Cautions are laid down concerning this, 207. to 209  
3 Maxim. What ever may be made evident to be consonant to God's mind, or the main end of God in Scripture, though there be no particular place for it, yet doubtless it is a truth, 210  
2 Charact. That which doth really and truly advance all God in Christ, is certainly a truth of God.  
This branched forth into four particulars, and many opinions in our days examined by it. 210. to 216  
3 Char. That which doth really advance the whole work of grace, in the hearts and lives of Saints, that is certainly a truth of God, 217  
This branched into four particulars, and fix eminent operations of truth said down, 217. to 214  
As 1. It hath a soul-humbling power: upon which some Objections are answered, 221. to 228  
2 It hath a heart-changing power, 228  
3 It hath a sin-subduing power. 230  
4 It hath a heart-quickning power, ibid.  
5 It hath a heart-inflaming power, 231  
6 It hath a heart-raising, spiritualizing power, ibid.  
Use The whole applied to our times, 233  
The application branched into some 

1 Cautions.  
2 Directions, 235    
1 Cautions, where are four laid down, 1 Beware of being too credulous; where three great grounds of men's credulousness are noted, 235-236  
2 Beware of prejudices, 237  
3 Beware of being biased with corrupt affections; where four great biasses are laid down, 239. to 243.  
4 Beware of wilfulness and perverseness.  
Two directions.  
1 Consult impartially, and diligently with the Word of God, and God in the Word, 244  
This branched forth into four particulars, and seven mediums laid down to enable us to find out the right sense of Scripture, 244. to 250  
Direct. 2. Get an humble heart, 25●  
Direct 3. Labour to be renewed in the spirits of your minds, ib.  
Direct. 4. Get a heart prepared for the entertainment of truth.  
5 Inquire diligently, 252  
6 Walk answerably, 252  
Quest. 6. What ways God hath left us in his Word for the suppressing of error, and reducing of erroneous persons? 253  
Some generals premised.  
The answer comprised under two heads, 

1 Ecclesiastical. 255  
2 Civil. 255    
Ecclesiastical are 

1 Fraternal, 257  
2 P●st●●all,  
3 Judicial, 

1 congregational 

1 Admonition, 258, 259.  
2 Excommunication    
2 Synodical.      
Some Objections upon Matth. 28.17. answered, 261. to 265  
The Synodical means, 265  
This branched into four particulars, 1 What a Synod is? where many cases are resolved, 266. to 273  
2 That God hath set up such an Ordinance as this is, and in what cases needful, 273  
3 That this means hath been blessed and successful, 276  
4 What power God hath endued and enabled a Synod withal, 279  
Divers opinions laid down, 280  
Our agreements in the negative laid down in six particulars, 281, 284  
The power of a Synod, as relating to the Question, laid down in these three particulars, 285  
1 The power they have as relating to erroneous Doctrines, laid forth in three particulars, and an Objection answered, 285-287  
2 Their power, as relating to erroneous persons, laid forth in 4. branches, 287-190  
3 Their power, as relating to erring Churches, laid down in six branches, 290-295  
Object. concerning the difference betwixt our Synods, and that in Act. 15. answered, 295-302  
The Quest is concluded in a discourse upon the divers opinions concerning Excommunication of a whole Church, and of delivering up to Satan, 302-30●  
The grants of the Brethren, laid out in six particulars concerning the nature and power of Synods, 308-311  
2 The civil and Magisteriall means, 311  
This summed up in five particulars,  
q. 1. What power the Magistrate is said not to have? this is said forth under four particulars, 312-319  
q. 2. What the power of the Magistrate is asserted to be, as relating to this Quest.  
Several opinions concerning this, whereof two of them extremes, one middle, 31●-321  
q 3. Whether there be any such power warranted? and ordained of God, as is asserted? ibid.  
The Query resolved, and Objections answered, 321-325  
q. 4. Whether such a power be needful to the Church? This is answered in four Conclusions, 326-329  
q. 5. How this power is to be dispensed? where six necessary Rules or cautionary advices are laid down in answer to this Question.  
Rule 1. This power is to be dispensed rightly, 329  
Rule 2. This power is to be dispensed knowingly, 331  
Rule 3. This power is to be dispensed wisely and prudentially, 334  
Set down in three things, viz. It must be dispensed with distinction of 

Errors.  
Persons.  
Penalties.    
1 It is to be dispensed with distinction of errors.  
Where are four kinds of errors laid down unsufferable, 334-336  
2 This power is to be dispensed with distinction of persons, 336  
Where seven rules are laid down, serving to discover a man truly conscientious in an error, from one pretending conscience for his error, 337— 342  
3. This power is to be dispensed with distinction of penalties, 342  
Some errors are to be healed with patience, 343  
Rule 4. This power is to be dispensed orderly, 344  
It is not the only means, the first means, nor the means to be used alone, 346  
Ru. 5. This power is to be dispensed piously and religiously, upon religious grounds, in a religious manner, for religious ends, 347  
Ru. 6. This power is to be dispensed mercifully and charitably, 348  
The Discourse concluded with some desires, motives and ways of Accommodation, 349  
First, It is showed that this accommodation is possible, in respect of God, in respect of our differences, and in respect of the persons differing 349  
2 It is exceeding desirable, 

1 To Christ.  
2 In itself.  
3 To us.  
4 To all the Churches of Christ.    
Unto these motives some ways are laid down subservient to this Accommodation, 355  
1 That all would get their hearts in love with peace and union, 355  
2 Silent all characterizing names. ibid.  
3 Bury up, and forget all bitter, and distasteful passages, 356  
4 Retract unjust charges, inconsequential and strained deductions fastened upon either. 357  
5 That there be a truce and cestation from all matters of strife and contention agreed on, 358  
6 Set up a brotherly and amicable conference; where four things are suggested, requisite to the well managing thereof, ibid.  
Three main things to be endeavoured by the undertakers of this conference, 360  
1 All unnecessary controversies are to be avoided, ibid.  
2 To conclude and establish our agreements, 36●  
3 To accommodate our differences, 362  
And with the earnest desires of a happy Accommodation, the work is concluded.    

THE ARRAIGNMENT OF ERRORS.  MATTH. 24.4, 5. 
And jesus answered and said unto them, Take heed that no man deceive you.  
For many shall come in my Name, saying, I am Christ: and shall deceive many.  
THe multitude of opinions which are in our days (every one of them stamped with the name of Christ, and claiming his authority;) and the great danger of them, hath been the only inducement to me, to make choice of this text at this time, which God willing shall be the examination of many opinions now on foot.  
Indeed there have many glorious truths been discovered to us, which before were hid in the dark; but when God is communicating truth, then is the time for the Devil to bring forth his ware, and vent his errors also. And therefore great care there ought to be, what we entertain, and how we entertain opinions; Take heed that no man deceive you: For many shall come in my name, saying, I am Christ, and shall deceive many.  
The text which I have read to you, it is the beginning of Christ's prophetical Sermon to his Disciples: Where take notice of these two things.  

1. The Occasion of it.  
2. The Sermon itself.   
1. The occasion is  
1. More remote, and that was the Disciples admiration of the building of the Temple, vers. 1.  
2. More near, and that was the Disciples questions which they put forth, ver. 2.  
The Questions were three.  
1. When these things should happen which Christ had spoke off in the 2d verse?  
2. What should be the sign of his coming?  
3. When should be the end of the world? as you see verse 3d.  
2. We have the Sermon itself, which was upon a double subject; 

1. Of the destruction of Jerusalem and the Temple.  
2. Of his coming to judgement, and the end of the world.   Both which are so interwoven, that it is hard to separate them.  
Christ doth not here answer them directly determining the time and year when these things should be. But he tells them of some foregoing signs of these things.  
1. There shall be false prophets, impostors, seducers who shall come and deceive many.  
2. There shall be wars, famines, earthquakes, pestilences, etc. And he doth admonish them to beware of the one, and not to be troubled at the other.  
My text is a branch of the first of these, Take heed that no man deceive you.  
In the former words you shall observe a curious inquisition; here in the text we have,  
1. A necessary admonition, Take heed that no man deceive you.  
2. The ground and reason of it, which is threefold.  
1. Multi erunt seductores, there shall be many seducers.  
2. Multos seducent, they shall deceive many. Here was ground to take heed, but yet there is a further ground.  
3. Seductionis periculum, the danger of the seduction: Which is set down in two things.  
1. They shall come it my name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is read, in my name: Calvin reads it sub nomine me, under my name; they shall use my name as their colour or pretext, the better to set off their errors: and there is great danger in that they shall come in my name, not that Christ sent them, not that they had Commission and authority from him, as the word is used otherwhere; but they shall come under pretence of my sending, in my name, as if I had sent them, and that is danger. No greater danger of being deceived, then when men come in Christ's name.  
2. They shall say I am Christ: Why but what danger of deceiving them in that that was so gross an error, it was so obvious to them who had received Christ, and knew him, that there was no danger of being deceived by such impostors?  
But yet here is the danger, 1. They shall not say they are Christ personal, but Christ doctrinal; they shall say their opinions are Christ's mind, Christ's will, Christ's doctrine.  
If they had said they were Christ personal, then how could they come in Christ's name? they could not say they came in his name, and yet say, that they were Christ; and therefore I conceive that this is spoken of their opinions that they were to hold forth, that they shall stamp them with the name and authority of Christ, which yet are contrary to Christ.  
And this makes the danger the greater; 1. They shall come in his name; they shall pretend they have Commission from Christ, Christ's authority, that Christ sent them.  
2. They shall pretend their opinions are Christ's mind, his will.  
And when that a deceit is fathered so high, when an error doth claim Christ's patronage, and comes clothed with such authority, when it is held forth under such colours, there is great danger of deceiving those who are simply honest.  
And therefore it hath been the policy of Antichrist, and of all who have been the patrons of error either in doctrine or worship, to hold out their opinions and doctrines upon the highest pretences, to make men more willingly to close with them and swallow them: And opinions so handed to us, come with great advantage.  
Well then, seeing there shall be many seducers, and they shall prevail to seduce many; and seeing there is such danger of seducing others also, in regard they come with such specious pretences, giving out that I sent them, that they have Commission from me, and the opinions they hold forth they are my mind and will, therefore take heed that no man deceive you, 
Beza in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that no man seduce you; so the word speaks, whence planus in Latin is taken pro impostore. It is a word doth properly signify to be enticed out of the right way, into woods and groves in which there is danger. As a thief doth allure the traveller out of his way, into woods and groves, that he may rob and kill him; so the Devil who is the grand impostor, doth endeavour to draw men out of the way of life, that he may rob them of their graces, and murder their souls. And therefore take heed that no man seduce you, for many shall come in my name.  
I have the larger insisted upon this, that I might in the laying down the parts of the text, convey the meaning of the words to you also: Now we come to the Doctrines.  
1. That there shall be many seducers, many erroneous opinions before the end of all things.  
2. That these seducers and seductions, these deceivers and deceits shall carry fair pretexts, the seducers shall come in Christ's name, and their seduction shall be given out to be the mind of Christ.  
3. That many shall be seduced and carried away with them. They shall deceive many.  
4. That the Saints had need themselves to take heed.  
You see the ground, many are deceived; and the danger, they shall come in Christ's name, and say I am Christ.  
As we use to say, we are never deceived but by those whom we trust, such as make show of honesty, a knave cannot deceive us, for we trust him not. But now such who have show of honesty, they may easily deceive, because we never mistrusted them, we looked for all good from them, and thought of no deceit. So there is greatest danger of deceit, when opinions come with glorious baits and shows; if men came in their own name, and gave them out for their own opinions, we should mistrust them, for every man is a liar, the best know but in part, but when they come to us under the authority of Christ, and are handed to us for the truths of Christ, here is most danger of being deceived.  
And the errors in our time had not prevailed with so many, if that the seducers had not been so sacrilegious, as to make Christ the patron of them, if they had not baited the hook with such a glorious bait, if they had not said they came in Christ's name, and held out nothing but Christ, and the truth of Christ. Wolves indeed in sheep's clothing.  
But I speak not of all, God forbidden; some that say so, of whom I shall be tender, in the discourse, though their opinions may not be received.  
But I will not anticipate my discourse. We begin with the first doctrine propounded, and it shall be the whole I shall insist on: And we will give it in these words;  
That there shall be many dangerous and erroneous opinions at the end of the world, Doct. which shall seduce and carry away many.  
It was here foretold in prophecy, and it is fulfilled in our days. I need not speak to the truth of it, it is plain enough, he that runs may read it; I shall therefore, omitting that, endeavour to clear these things:  
1. I will show you how this may stand with God's ends, with Satan's, and with a man's own ends, that there should be erroneous opinions.  
2. What are the grounds of so many abounding errors?  
3. Why so many are carried away?  
4. Who are those that are in danger?  
5. What are the Examen, touches or trials, whereby we may be able in these days of dispute, to clear what is error and what is truth.  
6. What ways God hath left in his word, for the suppressing of error, and reducing of erroneous persons?  
And I shall desire so much from you, being a seasonable discourse, that you would lend me your attention till I have finished it; and then I doubt not, but as it may be a check to the greedy entertainment and confident broaching of opinions, so it may be a help unto those that are in the dark, and in some measure enable them to see their way clear before them, and settle them in these unsettled times; and through the like blessing of God, those who have been carried away, may be reduced out of the ways of error into the paths of truth: And if that be the end of the discourse, as it is my end in the undertaking of this discourse, both you and I shall have cause to bless God; I that I undertook it, and you that you heard it.  
We will therefore begin with the first thing propounded. viz.  
1. How this may stand with God's ends, to suffer many abounding errors and opinions in the Churches. And  
1. I shall show you how it may stand with God's ends to the good.  
2. How it may stand with God's ends to the bad.  
1. It may stand with God's merciful ends to the good, 

1. To them brought in.  
2. To them in his purpose to call.    
1. To them brought in God suffers errors;  
1. To sift and try his own people; these times are sifting times: As times of calamity, when misery abounds, so times of division when errors abounds, they are times of sifting; times wherein God will try what mettle you be made of, whether you be corn or chaff, whether dross or gold, whether wheat or tares. He is said in Amos 9.9. to sift the Nations: I will sift the house of Israel, as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. There is your comfort, not a grain shall be lost, who ever is true grain, who ever is sound and sincere, they shall never be lost, God will preserve them, none shall be lost. Every man hath his hour of sifting one way or other, he hath his hour of temptations, and blessed are they which endure temptation, blessed are they who hold out the trial, James 1.12. A Soldier's valour and courage is not so well known in the Garrison as in the field, there he is discovered: So a Christian is not known till an hour of temptation comes, and then he is discovered.  
Now there are four things which God puts us on to sift, by permitting erroneous opinions abroad. 1. To sift our Conditions. 2. Our Graces. 3. Our Grounds. 4. Our Ends. I shall speak only to the two first, and shall take liberty to speak more largely to t●  
1. God puts us on hereby to si●● our conditions, whether we are in such a condition as may fence us from seduction, as may comfortably evidence to us, and we may build upon it, that we shall not be led away. Indeed we cannot be in such a condition here, but we may be led aside with some errors, we are not perfect in grace, nor are we perfect in knowledge here; the Apostle tells us, we know but in part, but we may be, and God's people are in such a condition, that they shall never be led away with destroying errors, God will preserve them from them; he hath promised, that his elect shall not be deceived, that is in destroying undoing errors, this they shall not be, Joh. 10.4.5. they shall not hear the voice of a stranger. And this now puts us upon the search, whether we are in such a condition as thereby we may be persuaded we shall be fenced from undoing errors, that such errors shall never prevail over us.  
Now there are 6. Conditions to which God hath promised direction in truth, and preservation from undoing errors; and the soul is put on to search whether he be in those conditions.  
1. Whether we are in covenant with God; he promiseth to teach all such, Jer. 31.34. He will teach all such.  
2. Whether we be the children of God; there is a promise to that, Isa. 54.13. And all thy children shall be taught of God. So Joh. 6.45.  
3. Whether we are the friends of God, Joh. 15.15. there is a promise to that; henceforth I call you no more servants but friends; for whatever I have heard of the Father, I have made known unto you: And the secrets of the Lord are with them that fear him, as the Psalmist saith.  
4. Whether we have the Spirit of Christ; there is a promise to that, Joh. 16.13. He shall lead you into all truth. And you have an unction whereby ye know all things, by which is meant the Spirit, 1 Joh. 2.20.  
5. Whether we walk humbly and obediently to every truth revealed, whether we do answer God's ends in truths already made known, Psal. 25.9. The humble he will teach, the meek he will guide in judgement. And Phil. 3.15, 16. As many as be perfect let them be thus minded, and if any be any otherwise minded, God shall reveal it in his due time: Nevertheless whereto we have already attained, let us walk by the same rule, let us mind the same thing.  
6. Whether we have received the truth with love of it; 2 Thess. 2.10, 11. Because they received not the truth with love of the truth, therefore will God give them up to strong delusions to believe lies. These are the conditions in the persons whom God will preserve from undoing errors. And now this puts us upon the sifting of our selus and of our conditions: Ah saith the soul, there are many errors abroad in the world, if the Lord fence not my heart against them, if I should receive them, I am undone; but what assurance have I that I shall not be led aside; I see others who are men of greater parts, of greater appearing graces led aside, and what assurance have I, that I shall not be carried away?  
Am I in Covenant with God? am I one of his children? one of his friends? have I the Spirit of Christ? do I walk humbly and obediently to every truth revealed? have I received former truths with love of them? if it be not so, I have no assurance to be preserved from seducing errors. And thus it puts the soul upon search of his condition.  
And that is the first, God suffers errors to sift his people, first, to put them upon search of their conditions.  
2. God permits it to sift our graces; and this will try you to the back: There are 5. Grace's God doth now sift in his people.  
1. Their Knowledge, here God tries y●●r knowledge, how you have thriven under means, what knowledge you have to discern between error and truth, light and darkness. God expects after all the means you have had, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 2. ●.  that you should not still be children, but men in knowledge, and that you should be able to discern between light and darkness. As we read of a full assurance of faith, so we read of a full assurance of knowledge, some that are weak in knowledge, some stronger; God doth by these, try what your knowledge is, under all the light you have enjoyed.  
2. God doth now try your Love, whether or no you will adhere to his truth, whether you will hold close to him, and not suffer yourselves to be rend away, and carried away with every wind of doctrine. God expects that we should be rooted and grounded in love. 
Ephes. 3.  And now he would try your love, your love to God, your love to Christ, your love to truth; men that have not received the truth with the love of it, that have entertained it into their heads, but not into their hearts, into their understandings, and not into their affections, will now certainly in this time of temptation forego the truth, even truths professed, truths preached, truths contended for formerly. The head is no safe casket to hid and lay up truth in, it is easily stolen away if lodged in no safer a place. But now if you have entertained it with love, you will maintain it too, you may as well take away their hearts, as take away their truth, it is lodged there; nay this love hath changed the heart into the nature of it, truth doth so, where it is received with love. And hence it is that God's people, they have a rising of heart against error, when they want an argument against it, and they have a love to truth when they cannot maintain and dispute it. As you see the Martyrs in Q Mary's days, they could say they could burn for Christ, though they could not dispute; they were notable to maintain the truth with their heads, but they could with their lives; they could not give them reasons against their errors, but they could lay down their bloods. As a godly man said once, he would desire no other confutation of Arminius, but the work of regeneration 〈◊〉 any holy heart; there was in every disposition of a gracious heart, a real confutation of all his tenants.  
3. God would hereby sift your Zeal● whether or no you will contend for the truth, as you have it expressed it. Judas 3. E●arnestly contend for the faith, which was on●● delivered to the Saints. God will now try whether you will contend for the truth, 
Rev. 1.3.  or whether you will bear with them that are evil. Thus God tried the Church of Pergamus, Rev. 2.14, 15. and he blames them for their lukewarmness, that they had no more zeal to oppose those errors which were vented in their times. God's people though they be little, when they be to deal with God, dust and ashes, as deal for God, and they will not brook with error. You see the hot contention between Paul and Barnabas, Paul and Peter, what zeal and affection Paul did show for God: and all was, because they did not walk according to truth, as you read, Gal. 2.10, 11, 12, 13, 14. As Moses would not yield to Pharaoh, not in a hoof, the Orthodoxal Christians to the Arrians not in 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a letter, an jota, a title; nor Paul to the Jews, no not for an hour, so the soul who is zealous for God, he cannot brook with error, nor can he yield to any thing contrary to the truth of God.  
4. The fourth grace God would sift, is our Stabisity, whether or no we are bottomed and grounded in the truth; whether we have that full assurance of understanding, Col. ●. 2. whether we are established in the truth; or whether so unfixed and unstable, that we are carried away with every wind of doctrine; of such the Apostle speaks of, Ephes. 4.14. Many Christians that are as 'twas said of R●uben, Gen. 9.4. as unstable as water, that are found according to the vessel which doth contain them, poor Christians, that are up and down, not only weak in knowledge, but they are fickle in their understanding, like soft wax, now receive this impression, this stamp, but are ready to receive another when ever it is impressed: And this doth arise not only from weakness of the understanding, but want of firmness of understanding, from inconstancy of spirit.  
Now opinions will try your steadfastness, see how you are settled, how you are bottomed; when a stream comes you know it takes away what ever lies lose upon the banks, but those things which are settled, trees and such things that are rooted, it cannot stir: men that are not rooted in the truth, are in danger to be carried away with errors, they are like lose things upon the banks: but such as are rooted and grounded they abide, nothing shall move them from their steadfastness.  
But are all those that abide rooted? Object.  
No. There are many who are rooted in sin and error, Answ that are not moved; men may be fixed in error, as well as firm in the truth, their fixedness, as the others unsettledness is their sin.  
5. The fifth grace God would fift, and that is your Sincerity; your grounds, your ends, upon what grounds you have entertained truth, and for what ends: Oh there are many in the world, that do adhere to truth upon easy grounds, upon poor reasons, low considerations. Some that have entertained truth only by tradition, they were borne in these places where Religion is established, and therefore are of this Religion; and if they had been borne in Turkey, had they no better principle, they would have been of that too.  
Some that have entertained truth merely for gain, and do adhere to truth as the Ivy to the tree, not because it loves it, but because it is nourished by it. Others upon other grounds; because their Fathers, their friends were thus of this mind. Others because such Learned men, and great ones are of this mind, they p●●ne their f●●le 〈◊〉 their sleeves; the Jews but this argument, which of the ●●●lers believe in him. Others because of other grounds: 〈◊〉 John said to the elect Lady, whom I love for the truth's sake. They often love the truth so the Ladi●● sake, 〈…〉 other respects.  
Now at such a time as this, when error have been a bread, if there be any grounds upon which you have entertained truth, but mere love to the truth, you will never hold out. If you have entertained it upon other grounds, or do close with it upon other ends then such as are sincere, you will never hold to it. God will try your ends, what ends you have in adhering to truth; if it hath been for the world, it may be as much of the world shall be propounded to you in a way of error, and then you are gone. He that will serve God for the world, will serve the Devil for the world; he that will for buy respects close with truth, will for the same respects, if they weigh down the other, close with error, if they do but outballance them, if more weight be cast in he is gone: He that serves God for a little, will serve the Devil for more; where he can mend his wages, he will give his service. Errors are great trials of our sincerity, what our grounds and what our ends are; if you have entertained truth merely for corrupt grounds, its possible you may mend yourselves, by entertaining of an error, and then you are gone.  
And therefore to discover sincerity, God permits errors in the Church, as you see it 1 Cor. 11.19. I hear there are divisions among you, and I believe it, for there must be heresies among you, that they which are approved may be made manifest: and as they try, so they do discover our sincerity to ourselves, to God, to others, by which means we are approved.  
And this is the first merciful end which God hath to his people in permitting errors in the Church, to sift his people.  
2. A second merciful end which God hath to his own people in the permitting errors, viz. to exercise and quicken our graces. As God suffers corruptions in our persons to exercise and quicken us, he could as easily destroy them, as subdue them, unbe● them, as conquer them; so he suffers errors in his Churches, on purpose to exercise and quicken his own people. We had need of quickening: rather than God would suffer his people to be dead, he suffers the Canaanites to be as thorns in their sides: and rather than dead, he suffers errors in the Church, and if there be any life in you, this will quicken, this will raise it. God hath on purpose permitted in all ages some error or other on foot, to exercise the graces of that generation; the Fathers were famous in their times for contending against the errors of their days. Augustine was famous in his Contests against Pelagius, Athanasius in his against Arius, Cyrill in his against Nestorius, Gregory Nazianzen in his against Macedonius, Leo in his against Eutyches, Hierom in his against Jovinianus, Ruffinus, etc. Every age hath had its poison, and its antidote. There was never any generation, but as there were some suffering truths in it, some truth that perverse generations would not close withal, so there were some infecting and poisoning errors; in former times the abounding errors were the errors on the left hand, and God grant that the spreading errors now be not errors on the right hand: The Devil hath been so long beaten at the other, that now like a wily serpent he will go and change weapons, he hath long been a prince of darkness, who hath ruled in the children of disobedience, and now he would become an Angel of light, if possible to seduce the children of the light. You have something of that insinuated in the text; Deceivers shall come in Christ's name, and say of your opinions, loc here is Christ, and this is high deceit. It may be God will exercise this generation with more of this kind than others, because they have learned Christ better, they have more knowledge, he hath done more for this generation than any other, and therefore God may exercise us more than others: And this is another end God hath in permitting errors, to quicken and to exercise the graces of his people. And there are four graces or gracious dispositions that God chiefly aims at to exercise in his people by this suffering errors abroad.  
1. He would exercise their knowledge, or rather their conscientious study and search, to know the mind of God more fully. God would put them on to read more, study more, converse more, to search the Scriptures more, to examine what is truth, and that diligently. Many that are too much of Gallios' temper now, of whom you read, when he heard of those things which Paul preached, it is said, he cared not for those things. This is a profane temper of spirit, and is naught. A man may as, well reject truth as error, if a man do not try and examine, for aught he knows he hath rejected a truth instead of error, if he do not sit down to examine what is truth, and search whether it be an error or a truth, how should he be able to close with the one, or reject the other. There are many that reject the opinions of these days for errors, because they will not be troubled to search and examine them whether they be truths or no. We are commanded to try all things, 2 Thess. 5.21. and how should we be grounded and established in the truth, or know truth from error, if we do not search into the mind of God, and learn what is his mind and will. 1 Joh. 4 1. Believe not every spirit, but try the spirits whether they be of God anno. Many a truth is rejected in these days, because many an error is entertained; You do by opinions as you do by Pamphlets, because there be many lies abroad, therefore you will not believe truth. Certainly this is that which God preacheth to you, in these times by the multitude of opinions, to search what is truth, to take more pains, to examine and search out the mind of God. It is not enough with Pilate to say what is truth? and than sit still, as many do ask questions, rather for discourse sake then out of desire to be satisfied; but you must search the mind of God, inquire diligently.  
2. God would now exercise your zeal of love, if you have any love in you, show it to the Lord, love is a zealous affection. We say the fire burns the hotter for the cold weather, the colder the weather, the hotter and more scorching is the fire, it is per Antiperistasin: so the more errors abroad, the hotter will your love and zeal burn to the truth, and in the truth. As the bellows blow the fire and intent it, so doth this opposition intent our affections the more, or love to God, to truth, to others.  
3. God doth it to exercise a dependentiall faith upon God, that he would not suffer us to be carried away with error. If you have any faith, you will now exercise it, faith to believe promises; he hath said, we shall be taught of God, he hath said, he will lead us into the way of all truth etc. here is faith exercised to close with promises, to sue out promises, and to depend on God for the performance of them. Oh now the soul gets to a promise, finds sweet there, and some stay it the midst of his unsettledness, now he esteems a promise above a world.  
4. A fourth grace God would exercise is, the grace of prayer: Now will the soul go and improve all his interest in Heaven, that God would lead him into the way of all truth, that he would not leave them to be carried away in any way of error. Now doth the soul ply the throne of grace indeed, tells God of his pliableness to entertain any truth of God, truth with penury, truth with prison, truth with any affliction; now he goes and tells him how willing he is to let in any light of God, his eyes shall be broad open to receive what God shall reveal; now he goes and begs for the Father's teaching, the Spirits leading into the way of all truth, professing the universal willingness of his spirit, to close with naked truth upon any terms. Such dispositions are now drawn forth, which perhaps had no occasion to appear all thy life before; and there is comfort in exercise of them, the soul is comforted in their actings, although he cannot yet find what is the will and mind of God. And this is the second merciful end God hath to his people, in the permitting and suffering errors, as to sift them, so to exercise them.  
3. A third merciful end which God hath to his people in suffering errors, and that is to make his people keep more close to him, and more close to his word; these we put together, though they are two things.  
1. To keep more close to him for counsel, instruction, direction, who is the Prophet of his Church; who hath undertaken to lead and guide his people into the ways of truth, to guide us with his counsels, and this makes a soul to keep close to God, to lie at his feet for instruction and direction, it brings a man to immediate dependence upon God.  
2. To keep us close to the word, the written word of God, that our faith may not be built and founded on man but God. In pictures the further you go from the original the mo●e unlike they grow; if you draw a picture by the original, by the person himself, it may be something like, but draw another picture from that picture, though it may be like the picture, yet it is less like the person, and the further you go from the original the more unlike it is, that if at last you come to compare the picture with the person, though one picture might resemble another, yet the last picture was nothing like the person; now there is no way to rectify this, but bring this picture to the person, to the original, and there, upon comparison with it to mend it.  
We have had too much of this divinity in our times, first we have drawn plat forms out of the word, then built upon them, and drawn deductions and consequences from them, and then consequences from those consequences, till at last they be nothing agreeable to the original the word of God. Now God suffers errors to arise, most of which will be found to be bottomed upon false deductions and consequences drawn out of the word, many opinions built and fastened on them. And God suffers this, to bring us back to the original the word of God, that there we might rectify all.  
We have taken up too many things on trust, and our faith hath been too much built upon man, the judgements, writings and opinions of men, which are but sandy foundations. God whips us from it now, by suffering so many errors to arise, and all this to bring his people to the word, to live upon the word, that our faith might be resolved into God and not man. Isa. 8.20. To the Law and to the testimonies, if they speak not according to this word, it is because there is no light in them.  
4. A fourth merciful end, God suffers it to commend his love to them, in preserving them from the poison and infection of error; to give you a taste and experience of his goodness in keeping of you, that you are not carried aside with the ways of error. And this doth exceedingly take the heart, and raise it up to praise him. Oh saith the soul, Lord, others of greater parts, and greater abilities, thou hast suffered to be led away, and carried away with error, how comes it that thou hast preserved me? This sets off and commends God's love, and raiseth up the heart in praises.  
5. A fifth merciful end, to discover to us that it is not by our own strength we stand, but by the strength of Christ. As we are kept in grace, so we are preserved in truth; and the Apostle tells us, We are kept by the mighty power of God through faith. When you see errors to abound, and see them prevail with so many others, men of greater parts and abilities, when you read that they shall prevail with them that shall perish, oh this makes the soul keep close to Christ; and herein doth God discover it is not our strength but his, whereby we are preserved in a way of truth, and kept from error.  
6. A sixth merciful end, to make us prise truth more while we live, nothing doth so much inh●nch and raise the esteem of truth, than error; It may be before you had low esteems of the truths of God, you did not value them and pri●e them as you ought, you cast them aside; but now you take them, lay them up, hid them in your hearts; you value of a truth as your best riches, your honour, your treasure, the comfort in life, and support in death. When there are many false pearls, false stones abroad, it will make men gather up the true ones, and if he have such, to value of them; When there is much counterfeit and light gold abroad, it will make men to value of good gold, you shall see good gold, such as hath abidden the touchstone, it is all gathered up and preserved at such a time as this is. So when errors are abroad truth is then of value, oh then every truth is entertained. Before truth was looked upon, but found little entertainment, if it got any, it was in our houses, in books, or in our heads only; but now it finds welcome and entertainment in the heart. Naked truth, suffering truth, persecuted truth, it is now entertained, truth is welcome any way. And it is now owned in the authority of it, in the Majesty of it, as a King to rule and govern us, we will not rule it no more, but it shall rule us. It is owned in the latitude of it, in the extensiveness of it, extend it as fare as you will, its welcome in its largeness, it is owned in the universality of it, all truth, such as makes against you, as well as such as makes for you, they make for you in that they make against you, for your souls, though against your sins. If ever truth be valued, if ever it appear worth something, it is at those times when errors abound. You see how the many false relations abroad, doth make men value of a true relation, if they can meet with a friend or a book that speaks true and impartially, they value much of it; and what's the reason, because of the false relations abroad, this heightneth the esteem of truth. So here, the many errors abroad, is a great means to heighten and advance truth, and to make that great. And therefore God doth permit error to advance truth, that truth may be more glorious in itself, and more glorious to us.  
7. A seventh merciful end which God hath in suffering errors and erroneous opinions to abound, is, to make his people watchful and wary of what they do receive.  
There are many glorious truths to be revealed towards the end of the world; great things are spoken of the latter days, for glorious revelations of the truths of God. And there is many dangerous and fearful errors that shall come abroad at that time too, as Christ doth here foretell. And it is a greater mercy there should be many than if there were but few, if there were but few, we should take them in with truth, but being many, divers of all kinds, it makes the people of God watchful and careful what they entertain.  
There are so many truths now to be made known at the end of all things, that if there should not be many errors, and those dangerous errors also, we should be in danger to receive all under the notion of truth, to close with all, and swallow all that comes under that pretext. Where now by the abundance of errors, we are made more wary, more watchful. If it be given out that there is a great deal of false Coin, of light gold abroad, it will make men careful of what they receive, which if it were not so, we should receive all that comes; So here, certainly God would by this permissive providence of his, have us take heed as well what we hear, as how we hear, he would have us to take heed what we receive. God seems to speak, he would have us to entertain truth not traditionally, but knowingly, not because it is the mind of such and such men, but because it is the mind of God; not because discovered by such and such men, but because revealed of God.  
In our days, in regard of the multitude of errors, God seems to speak to you, to be more then ordinarily wary in the receiving of truth, to receive it knowingly, weightily, humbly, to receive it after sound debates, not suddenly, lest you be deceived with an error: Let it pass through all debates, before it be received under the notion of truth.  
We have some things that are merely divine, and there is no debate to be in them, if a tool come on this Altar it defiles it.  
Some things which are mixedly divine, and those admit of debate. The Apostle tells us of two sorts of truths; 1. Foundation truths; 2. Building truths, 1 Cor. 3.10, 11, etc. There are some truths that are to be entertained without debates of reason, they are to be believed as soon as revealed, faith is required to the entertainment of them: As God in the Trinity of Persons and Unity of Essence, Christ in his Person, hypostatical Union of Natures, the work of Creation, the Resurrection; 
a Rationes precedentes fidem, minuunt fidem, subsequentes augent.  here faith must go before reason, believe and know; It is an unsound opinion, 
b Vbi definit ratio incipit fides.  where reason ends faith must begin, here reason must not begin at all, reason pollutes, its corrupt, and will corrupt these; these are supra above, though not contra rationem, against reason.  
There are some truths again, and that is most of those which are in dispute and debate now adays, and they are not to be entertained without long debate, dispute, holy reasoning. You are to use all your knowledge and Christian wisdom, and all your skill in the word of God: all your prayer and seeking. A man may entertain a truth as well as an error too quickly: that is when he entertains it upon trust, or without debate, or because others say it, or practise it, or because at first view it seems like a truth, this is to entertain it too quickly: the Church of Ephesus is commended for her patience, Rev. 2.2. And this may be one part of it, one branch of her patience, that she had tried them which said they are Apostles, and found them liars, and this was not done suddenly, as the third verse implies.  
So let this be your commendation, that you have tried those opinions that carry the highest pretext, that you have not been apt to believe every spirit, but you have tried the spirits, and the doctrines, etc. before you have owned them.  
You would not take a man into your house that you knew not, and will you entertain any thing into your heart? you would have tried servants, such servants as are known, such husbands and wives, of whose goodness you have heard, and will you let in a truth and not try it? What ever you entertain as truth, you are to be subject to it, and will you be subject to error? You are to maintain truth, to part with goods, to endure friends to become enemies, to part with liberty, life, for truth; And shall I not try it, shall I do all this for an error? Indeed if you were to do with truth as some others can, that can take them up for their occasions, and lay them down again at pleasure, that can embrace them and renounce them when they please, than you did not need so much curiosity in search, but when you are to entertain truth as you do your husbands and wives, till death separate, nay to take it not only till death, but to all eternity; this should make a man consider, and not be too light of his belief and entertainment of truth.  
Again, if thou were to entertain truth as a servant only, that should only serve thy uses, and be serviceable to thee, as many do with truth, they ask what it can do for them before they entertain it, if it were to be so entertained, then there need no such great trial; that truth that would be most serviceable to thy estate, and advantage thee most in the world, thou mightst embrace, Religion were then nothing but a policy: But being to entertain it as thy King, not to subject it to thee, but thyself to it, not to have it to move according to thy mind, but thou according to its motions; this should make thee consider before we entertain.  
Again, if that we might entertain a truth as we do only our goods into our houses, that would not endamage us any way; though they bring in nothing, yet they would not endamage us, than the matter were not so much. But when we are to entertain truth, as that which must live on us, that for which I am to part with relations, with comforts, with riches, with estate, with liberty, with life; Believe it, it would make a man in earnest, and try throughly before he do entertain a thing for truth, and to be sure that God saith it.  
But add to this, your soul may depend on it, and that to eternity, and not only thine but thy posterities too; how many families in this Kingdom that are Papists, upon no other ground then their ancestors were; and doth the soul of me, my child, husband, wife, etc. depend much on me? and shall not I be wary what I entertain? surely no honest heart but will. Well this is another ground or end, God suffers errors, that we might entertain opinions warily, drop by drop is the best receiving of opinions. We are commanded to buy the truth; and surely the errors that are abroad, tell us it is to be bought by retail, in parcels, not by whole sale in the gross, for fear of receiving error as well as truth: there are many cheating chapmen abroad, false lights; I name none, I aim at none in particular: There are such who huosterize the word, adulterate, sophisticate the word. And what's that? they mingle truth, and error, linsey woolsey. And if you take up all in the gross you may be deceived, therefore beware, try before you trust, examine, search. Take heed that no man deceive you.  
And thus I have showed you the first, how it may stand with God's merciful ends to those who are brought in, that there should be many errors.  
II. We are now come to the second, how it may stand with God's merciful ends to those who are not yet called, but in his purpose to call. And it may stand with God's merciful ends to those yet in his purpose to call, or those who are not yet called and brought in.  
1. To be a means to awaken them, and put them upon the study and enquiry after truth; the abundance of errors abroad, may put men to search and find out what is truth; when you see men up in arms as it were, in hot contentions to find out what is truth; who, save only Atheists, but will think themselves concerned in it; every one will think, surely it is their business also, and so will fall upon inquisition and search of it. If there be any thoughts of eternity in you, if you be not Atheists, if you do conceive there is a Heaven and a hell, and that error leads one way, and truth the other, it cannot be but that abundance of errors abroad must awaken you, and put you on to inquire, to hear, to read, to confer, to endeavour to find out truth.  
It was the multitude of errors, which put Luther to search out what was truth, if there had not been so many errors, it might be he had not enquired and sought out truth; the like I may say of Calvin and others, and the errors and corruptions in worship, imposed, did put on us to the trial of the whole, and made us more strict to examine the bottoms whereon we stood.  
2. God suffers it to beat them off their sandy foundations whereon they build. As it is a means to put you on to search what your foundation is whereon you build, the bottom whereon you stand, so it is a means to beat you off your sandy foundations. When a man sees abundance of opinions abroad, one saith this, another that, sure it will make a man to put the question to himself, upon what foundation do I stand, what is my bottom? And how can he have any rest till he have gotten a better foundation to build on, a foundation which none of these opinions can shake and unsettle; when he sees so many fair buildings, specious structures to fall down, and not able to stand out the blast of trial and temptation, because they are houses built on the sands; It will make a man to inquire after the rock, and endeavour to build there, that when the wind blows, yet the house may stand firm. This is the different working which opinions have upon the good and bad, upon such whom God hath a purpose of good unto, and upon such that he will not own. That the one, the multitude of opinions doth draw him away, or else Atheist him, that he will be nothing. The other it doth unatheist him, put him upon the search and examination what is the truth of God; One he is now more formal, and minds no more but mere formality, to go to Church, and say over a prayer, and if God will save him with that well and good, he will do no more; The other, these things do fire him out of his formality, and he can have no rest till he come to some bottom to stand on: And that is another end God hath, he would awaken, and beat us off our sandy foundations.  
3. God suffers multitude of opinions, and out of mercy to them who are not yet brought in, to clear the way unto those who are not yet brought into the ways of grace, that when they are brought in, they may be able to see their way more clearly. As we ourselves do receive a great deal of light and benefit by the sufrings and clashings of others; If there had not been such clashing and disputing in former ages, our way had not been so clear to us, in many glorious truths; So here God suffers it, that posterities may inherit the benefit, that after ages might be able to see more clearly what to do, and what is truth.  
It is a great favour for a man that must go a way dark and knotty, to have one go before him not only with a light to discover the way, but with a weapon too, to cut down those cumbrances which are in the way, that there may be nothing to hinder the passage; oh how sweetly, how evenly and quietly a man may go! Such gracious ends hath God to after generations, by suffering these multitude of opinions and errors to arise in our age and generation. Seldom was any truth discovered and cleared, but some error or other was the occasion to draw it out; The point of Free grace, in opposition to man's free will in the work of conversion, had not been so fully discovered, if that Pelagius had not broached that error, that man might be saved if he would, that he himself might believe, repent if he would; which occasioned Augustine's so full debates and clear settling of the truth.  
The freeness of God's grace in the work of justification, that it is of mere grace, had not been so fully cleared to us, if it had not been for the error of the Papists, that it was of works and not of grace.  
So the doctrine of predestination, that it is of grace and not of faith and works foreseen; the contrary error brought out this truth and helped the full birth of it.  
So the doctrine of the Sacraments, the stability of God's Covenant with his people, perseverance of the elect: All these and many thousand more, whose birth hath been helped by the publishing of errors, the publishing of errors have been a means to the clearing of the most precious truths we have, which had not been so clear to us now, if that there had not been a cloud of errors over them before. Nay I say since the defection of the Church, and the universal corruption by Antichrist and popery, there hath scarce any glorious truth been cleared, or discovered but by opposite error. Error hath been a means to help on to sift, and to find out truth. As we bring fire out of flint by striking it, so out of these clashings truth. Nay you see in Scripture that the publishing of error was a good means or help, or gave occasion to the publication of many glorious truths of God. Acts 15. you see there the error which was then broached to the disturbance of the Churches of Antioch, was the occasion of the settling and clearer revealing of the opposite truth.  
The Jews error of being justified by the Law, and looking for righteousness thereby, was an occasion of the publication of the use of the Law, the impotency of it to justify and save, together with those glorious discoveries where and in whom man's righteousness did lie.  
Again, The error that men needed not to look to their walking and obedience, seeing we are justified by faith only, gave occasion to the discovery of many precious truths touching works and obedience to be annexed to faith, not to justify our persons, but to justify our faith; the obedience of faith justifies our persons; the obedience from faith justifies our faith, which you see it is the great scope of St James to clear in the second chapter throughout.  
The doctrine of Christian liberty by Christ, gave occasion to some to publish, that they were set at freedom from obedience to Magistrates in the Lord and for the Lord; and others used it as an occasion of scandal to them that were weak, and thought that they had liberty to eat of meat offered to Idols, though the weak were thereby scandalled and offended, yet why should not they use their liberty. I say these two errors which were strong in those times, and seemed to be founded on the doctrine of Christian liberty which they were to maintain gave occasion to the publication of many precious truths, concerning the due bounds, limits, restraints and extents of Christian liberty, by two great Apostles Paul and Peter: Paul dealing with Christian liberty in points of scandal, 1 Cor. 8.9, 10, 11. Take heed least by any means this liberty of yours become a stumbling block to them that are weak: And Peter dealing with it in point of disobedience, as you may read it at large, 1 Pet. 2.13, 14, 15, 16. Submit yourselves to every ordinance of man as free, yet not using your liberty as a cloak of maliciousness, but as the servants of God. So that I say, God hath merciful ends towards them who are brought in, to suffer errors to abound, to clear the way to those who shall be called; and he hath ends in respect of truth itself, not only to give occasion for the publication, but the sifting and finding out of truth; as you see I have showed. And thus much of God's merciful ends to them called, and to them in purpose to call; we come now to God's judicial ends, which is the second particular.  
2. As God hath merciful ends to the godly, so he hath judicial ends to the wicked, in permitting errors abroad; and that 

1. To the seducers.  
2. To the seduced.    
1. To the promoters. 2. To the receivers of opinions. We will join these two together for brevity's sake. God may then suffer men to be led aside with errors and delusions.  
1. For the punishment of some former way of sin. As a corrupt head will breed a corrupt life, so a corrupt life, will breed a corrupt judgement. Sin in conversation, is often punished with corruption in judgement, with darkness in the understanding.  
God often suffers a corrupt judgement, to be the punishment of a corrupt life. You walk it may be in some way of sin, and as yet though your affections and conversations are corrupted, yet your understandings they are not corrupted, you still retain the truth; But sure it cannot be long before the understanding be tainted, before that light which glows therein is obscured and put out. It is a hard thing to keep a spark of fire alive, in the midst of a sea of water, to keep a beam of light in the understanding, under such darkness in the heart and affection, and such works of darkness in your conversation.  
This is sure, either the truth will make you leave sin, or your sin will make you leave the truth. Either that light in you will overcome your darkness, or your darkness will overcome your light. Men that hold up affection to sin, though not practise in sin, they will betray the light they have, they will smother it, put it out at last. When men are willing to sleep, they will put out the candle, nay and draw the curtains that no light may come in to trouble them: So men that are willing to sleep in sin, they will not only draw the curtains, that is labour to keep out the receiving of more light; but they put out the candle, obscure that light they have, that they may more quietly sleep in sin, sin without disturbance. Sometimes indeed error is the cause of sin, sometimes sin is the cause of error; we will exemplify this. It may be that a man hath walked in some way of sin, and will not be reclaimed of it, he hath some light within, which gives in testimony to his conscience of the evil of his way, this disturbs him now in a way of sin, but this will not reclaim him of his sin, he will sinne still, but the light within him disturbs him, he cannot sinne with that quiet and peace as others do; and therefore now his corrupt heart gins to undermine the light he hath, the strength of sin in the affection, gins to darken, and blow up or blow out the power of light in the understanding, that he may the better sin with peace. And therefore first he gins to find out some shifts for his sins, he will have some excuses, and this is a sowing of figge-leaves to cover his nakedness: If excuses and pretexts will not do, than he gins to dispute against the light, why may I not do this? is this so much to do? If this will not do, than he falls to deny the light, and say it is a needless scruple, tush it's nothing. And at last he comes to take in such an opinion as he may be quiet in his sin, as he may sinne without trouble. And as many errors are bred and begotten out of this, they are but opinions that a sinful but troubled heart, have taken up that he may be quiet in his sin. So many errors are received too, because they do correspond and comply with their sinful and corrupt hearts.  
Christians, it may be there be some of you that have many truths in you, you understand more than others do, and it may be yea you walk in some way of sin; that light you have stairs in your face, giveth evidence, bears witness against you; yet for all this you will not hear the counsels of truth, you will not take notice of it: yea but do you take heed least God in punishment of your sin, do give you up to a way of error.  
There are five sins which God doth often punish with error, some are intellectual, some are sensual.  
1. A wilful shutting out the light when God is coming in with light from Heaven, when he is revealing himself and mind to us, and yet we will shut our eyes, we will not see, we will not open our eyes nor own the truth, out of corrupt grounds, fear, love of the world, etc. I say this man is in danger to be given up to a way of error, if you will be blind you shall be blind, if you will not see you shall not see, as Christ told the Pharisees, he preached to them in Parables, that 
* Quia cum loquebatur perspicuè noluerunt intelligere, in penal jam loquitur obscurè. Muscul.  seeing they might not see, Math. 13.13. This is that Christ said to the Jews, Oh Jerusalem Jerusalem, how often would I have gathered you together, etc. but now these things are hid from thine eyes. Oh hadst thou known the time of thy visitation. And therefore take heed of this, if God is coming in with any truth, take heed of wilful shutting of your eyes, either out of pride, corrupt affection, love of sin, love of the world, fear of men, this is the way to be given up to error.  
2. When a man doth entertain the truth of God partially; I say partially; 1. In respect of the object, not all truth; It may be they will embrace such as may make for them, but not such as may make against them, such as whereby they may keep their lusts, their sins too; but not such as may disturb them, or are inconsistent with their sins. 2. Or partially in respect of the subject ourselves, when we entertain it into our heads not our hearts, the notion of it but not the love of it, when we do not close with it in our hearts and affections. This you see in the 2 Thess. 2.10, 11. where there is the same sin and the same punishment, because they received not the truth with love of the truth, for this cause God shall send them strong delusions, that they should believe a lie. What is that receiving of the truth with love of it, but receiving it wholly in respect of the subject, into the understanding, will, affection, and the receiving of all truth in respect of the object. Men that love truth as truth, do love all truth, every truth is welcome. A man that loves truth for other ends, he will only entertain so much of truth, as may stand with those ends, he will not dash his own design in pieces: When a man doth entertain truth for ends, will he entertain such truths as are destructive to those ends? A man that loves the Law, or a man that loves Divinity, he will for itself entertain it in the largeness of it; but now he that only loves these things for ends, will take in so much as may be serviceable to him in his practice, as a Lawyer, but he cares for no more, for he aims at profit, not excellency in knowledge. Now this is another sin that God doth punish with error, partial receiving of truth.  
3. Entertaining of truth deceitfully; you shall see many who will give entertainment to truth, but upon what grounds? It is with corrupt principles, upon corrupt grounds, and for corrupt ends, and such men entertain truth deceitfully, and shall not hold it long.  
4. Unanswerable walking to those truths which God hath revealed. You give your servants a candle to do their work by, if they will play, you put out the candle, let them play in the dark, you will not be at cost to find them candle to play by. God gave the light for this end, that you might know how to walk, and if you will not walk by your light, God will put it out; if you will do works of darkness, you must be in darkness.  
It is one reason that God doth withdraw the light he hath given, nay and suffer men to be given up to ways of error, because they walk not answerable to the truth received: You see this, Rom. 1.21, 24, 25.  
5. When a man grows weary of that light he hath, when God hath made known something to a man, and because it will not suffer him to sin quietly, he grows weary of it, or it will not stand with his ends and designs: You see this, Rom. 1.28. Because they did not like to retain God in their knowledge, therefore God gave them over to a reprobate mind, etc. So when you are weary of your light, weary of Religion, profession, it is too exact, precise, too troublesome, too laborious, too costly, because you like not to retain God, and the ways of God, therefore God gives you up to ways of error. These sins doth God often punish with error, and I say more, unreclaimednesse under any sin what ever, will bring in error.  
Object. But doth God punish one sin with another?  
Answ. As God doth make one evil the cure of another to the godly, so he suffers one sin to be the punishment of another to wicked men. As you see plain, Rom. 1.24, 27. 2 Thess. 2.10, 11. So in Psal. 81.12, 13. My people would not obey, here was their sin: Therefore I gave them up to their own hearts lusts: there was their punishment, yea and sin too. And woe be to that man, to whom God makes one sin the punishment of another. It is not so much to make sicknesses, losses, death, prison, etc. punishment of sin, as to make one sin the punishment of another. It is better to have any judgement the punishment of sin, then to have one sin the punishment of another, then to have sin punished by itself. And is it not so with you? your ignorance is a sin, and is it not the punishment of neglect of means, contempt of means, the slighting of it? This is a still punishment, but God keep us from it: better any evil, than sin to be our punishment.  
2. A second judicial end which God hath to wicked men, and it is a sad one too, viz. for the further hardening of their hearts.  
There are many long disputes of Divines against the Papists concerning hardening of the heart; whether or no God do harden? the Papists charge us in this point, that we make God the author of sin, in saying that God doth harden any, though there be many Scriptures that speak plain. God is said to blind, to harden etc. as you see, Exod. 9.12. Exod. 4.21. Ezech. 14.9. Rom. 9.19. He hath mercy on whom he will, and whom he will he heardeneth.  
And God may be said to harden the heart divers ways:  
1. Abstrahendo, by abstracting of his grace; take away the light and darkness must needs follow,; take away the Sun, and night must needs ensue: So take away softening grace, and man must needs be hardened: Joh. 12.39 40. 
Non malum chirudendo sed gratiam non concedendo, Aug.  Therefore they could not believe, because Isaiah said, he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.  
2. Proponendo, which is objectiuè, by propounding objects, by which a man's heart shall be hardened, which may be the Word and Sacraments, as you have it, Isa. 6.9, 10. And oh what a woeful condition, when that which should soften, doth harden: Jer. 6.21. Behold I will lay stumbling blocks before this people, and they shall fall upon them; Christ himself is an object to harden; he is set up for the rise and fall of many &c. and the word is said to be a savour of life, and a savour of death.  
3. Tradendo, by delivering a man up to the Devil to be blinded and hardened: 2 Cor. 4.4. Whom the God of this world hath blinded.  
4. Permittendo, by suffering a man to harden his own heart.  
5. Efficiendo, actually hardening or enduring. I do not say I agree to all these; these are the several ways which are laid down by Divines against the Papists, to clear ourselves of that charge of sin, in saying God hardeneth.  
But in this discourse of Gods hardening the heart. It will not fall here in controversy, whether God doth effectively and actually harden, that which I say here is permissive, and in this all agree. I say God permits a man to fall into error, for the further hardening of his heart. Error hardens, Isa. 63.17. Why hast thou made us to err from thy ways, and hardened our hearts from thy fear; first err, and then harden.  
And God permits errors for this end, namely for the further hardening of the hearts of the wicked.  
Object. There is an objection against this; If it be so? It will be said, than God punisheth one sin with another, he punisheth sin with error, that is, one sin with another, and he punisheth error with hardness of heart, there is the same?  
Answ. Though this be a doctrine much opposed by Papists and Arminians, and upon this ground, because say they, hereby we make God the author of sin, etc. yet as God sometimes makes one sin the cure of another in a godly man, so he makes one sin the punishment of another in a wicked man: You see it plain in Psal. 81.12, 13. My people would not obey, there was one sin; and therefore I gave them up to their own hearts lusts, there is another, and the punishment of the former.  
And this shall suffice to have spoken of the first great head, how it may stand with God's ends, to suffer men to be les● aside with a way of error; 
2. How error may stand with Satan's ends.  we now come to the second.  
2. As it may stand with God's ends, so it may stand with Satan's ends too.  
1. His ends to the good. 2. His ends to the bad.  
1. It may stand with Satan's ends to the good: Satan hath these four ends in the setting on foot errors.  
1. To seduce the godly, to draw them into error. He attempted this upon Christ, as you see in his temptation, Matth. 4. and much more will he attempt it on us, having fare more hope to prevail. Christ was all pure, all clear, all light, and no darkness, and therefore could be no more prevailed upon then to make Heaven, hell; but he knows we are poor compound creatures, have light and darkness in us, error and truth, a dark side and light; as there is something within us which is an enemy to him, so there is something within us which is his friend too, something that holds correspondency with him, and that is ready to give entertainment and set open the gates to let him in, when he comes with a temptation. And if he would attempt it on Christ, nay if he were too hard for Adam in his innocency, who had reason at will, and wit at command, and grace too, righteousness at least, and no error in him, nothing of his side, but only this, that he was mutably good, that it was possible for him to be seduced and drawn away, how much more will he attempt it on us. It's true God hath said, that the elect shall not be deceived, they shall deceive if it were possible the elect, saith Christ; by which is evident the elect shall not be deceived; And he knows that if they be elect he shall not prevail, because God hath said it: But he knows not whether they be such or no, though he have some guesses at it, yet he hath not the infallible knowledge of it; neither hath he entered into God's eternal decrees, nor can he know the heart, for that is proper to God alone; but though he should know it, yet he would be tampering, he would endeavour to seduce the elect. He knew Christ was the Son of God, and had heard God so declare from Heaven, and yet he durst venture to attempt to seduce Christ, or rather, to use the words of Scripture, tempt Christ; therefore much more will he endeavour the same with you, though he should not be able to seduce you, nay and though he knew that too, yet he hath other ends as I shall show anon, which may put him on to attempt it.  
But besides, though he should not seduce them to damnable, yet he may seduce them to dangerous errors; the Saints may be led aside with sinful, though not with damnable errors, and if he can but prevail in that, to draw them aside with sinful errors, he counts it worth the while. The Devil will take a great deal of pains to bring a Saint to one sinful error.  
It's true it may be and I easily grant, that a godly man's ends are honest in the entertainment of it, otherwise he could not be godly, and I do not question but he entertains it for truth, but though he do, yet Satan cares not much for that if he can bring him to entertain an error, he matters not much under what notion they receive it and entertain it, so the thing be entertained. He is glad if he can make him to receive an error for a truth, if he can foist in eggs of his own laying, if he can shuffle in error for truth, and can have himself who is the Prince of darkness, to be entertained under the notion of an Angel of light, he is proud of that, this is unknowingly, unwittingly to set the Devil in God's steed. As one saith, he that doth a good action to a bad end, makes God serve the Devil; but he that doth a bad action to a good end, makes the Devil serve God. So we may say here, he that entertains a truth for an error, sets God in the Devil's place, and he that entertains error for truth, sets the Devil in God's steed. And the Devil must needs look upon this as a grateful service; and that is the first: It stands with his ends, 1. To seduce.  
2. A second end he aims at in the godly, it is to unsettle them, if he cannot seduce them and draw them away, yet he labours if he can to unsettle them in the truth, if he can bring us to an unsettledness, whether we are in the truth or no, if he can unsettle us in those things we are established in, he hath his desire and what he aims at.  
And multitudes of errors and opinions abroad, they have too great an influence into the unsettling of the hearts of the godly in the truths that they have received and been established in. If it be given out that there is abundance of false gold abroad, it will put men to the trial of what they have received, as well as to the care of what they are to receive. So when there are many errors, and false opinions abroad, it puts not men only to the care of what they are to receive, but to the trial of what they have received, and by this to labour to unsettle us.  
There is indeed a trial that is good, and a trial that is bad, to try those things that man hath said is good, we are not to believe every spir●●, but to try all things, but to try those things which God hath said is bad, those things which God hath said we are commanded to trust, to believe, and then try, but those things which men have said we are commanded to try them before we trust them, as you see, 1 Joh. 3, 1. Believe not every spirit. In the other believe, here believe not, what then? why you must prove all things, try them by the word as the Bereans did.  
But did not the Bereans try what the Apostles said, Object. and yet commended for it, and what they said was infallible, and therefore may we try what God hath said, as well as what men have said?  
1. They tried what they said by what they had said, Answ. and so may we do, or they tried what they said by what was written: they tried the word by the word, to see how they agreed. As Christ bids you, search the Scriptures, for they testify of me: So they tried what the Apostles said, by what was written, and such a trial there may be.  
2. Again, there is a twofold trial: 1. A suspicious trial, a trial arising from jealousy and mistrust, that the things we have received are unsound, and that is bad, if it be truth which hath been received. 2. There is a confidentiall trial, whereby a man is assured of the truth of those things he hath received, and rather goes for confirmation in it, than out of dubitation or doubt and questioning the things are not true.  
The first trial is bad, and that which the Devil aims at in the multitude of opinions and errors, to bring us to a questioning and jealousy, and mistrust of those things we have received; he would now labour to make us look upon all Religion as a fancy, as a mere notion, and all the truths we have received as chimaeras, mere notions without foundation, he would bring us to entertain all doubtfully, that so we might work deadly.  
3. A third end he hath if he cannot seduce us, nor unsettle us, 
A third end Satan hath.  than he labours to shake us, though he cannot unsettle us in the belief of truth, yet he labours to shake us in it; you know it is the fruit of the many lying pamphlets abroad, it makes men doubt of the very truth itself, it shakes men in the very confidence and belief of those things which are true. So the Devil he doth vent his errors and his untruths now, that he might shake us in the belief of those things are true.  
Object. But how doth this shake us?  
Answ. 1. You know that all have not attained to the same measure of steadfastness, all are not so rooted and grounded in truth; all have not attained to the same measure of knowledge; some are but weak and babes in knowledge, though some that are men grown. Now the variety of opinions, and errors, and disputes, they are a perplexing, a shaking of weak minds, though at last they shall but root firmer; for this puts them on search, trial, prayer, and so they shall be firmer, yet this may shake them for the present. Hence the Apostle, Rom. 14.1. Him that is weak in faith receive ye, but not unto doubtful disputations. Why so? because this was enough to shake, and unsettle, and trouble a man weak in faith. And surely that's another end, why Satan raiseth up doubtful disputations, and sets afoot errors, viz. to shake the weak.  

A fourth end which Satan hath.  4. A fourth end Satan hath to the godly, and that is to perplex them, if he cannot seduce them, nor unsettle them, nor shake them, yet if he can but perplex them and trouble them he's content. This is that which God said of him, and it is the utmost of his chain. Thou shalt break his head, and he shall bruise thy heel, though he cannot break our head, separate us from Christ, yet he will bruise our heel, though he cannot bring us out of the way of life, seduce us from the ways of truth, yet he will do all he can to perplex and trouble us in them.  
If he cannot seduce us out of the way, yet if he can hedge up our way with thorns, if he can cast blocks in our way, if he can disturb us in our course, which he labours to do this way, he is well content, and can afford his labour. And this hath been his great design in all ages of the Church of God, to raise up some impostors, some notable seducers, to perplex and to trouble the Church of God. I might carry you down from the Apostles days till now, you may have enough out of Ecclesiastical histories, how Satan hath still raised up some notable jugglers, who have troubled the Church of God: In the Apostles times, you read of many, and afterwards not of a few; witness the Arrians, Manichees, Nestorians, Pelagians, and hundreds more in our days, the Papists, Arminians, Socinians, with multitudes more both of the right and the left hand; by all which he labours to perplex the Church of God, and trouble the hearts of the people of God; he hath no comfort himself, and he envies comfort where ever he sees it; he hath no peace himself, he hath all trouble, and he is an enemy to peace in us, his endeavour is to bruise our heel, though in Christ we break his head.  
5. A fifth end that Satan hath to the godly, and that is, 
A fifth end Satan hath.  to prejudice the entertainment of further truth. Satan knows full well, that towards the end of the world, there will be abundance of truth revealed and made known, the knowledge of the Lord shall be as the waters that cover the sea.  
God hath spoken glorious things of the latter days, every child shall be as David, Zach. 12.8.  
The Sun of righteousness, the light of the glorious Gospel of Christ, it arose in its glory and brightness, in the first days of the Apostles, but it was not long before this sun was obnubulated, clouded and darkened, with the mists of error, and fogs of darkness, which Antichrist and corrupt men raised up, which was fore-seen by the Apostle, and in his time it began to work, although the cloud like Elijahs cloud, was no bigger than a man's hand, yet the Apostle did then foresee it would span the Heavens, and even darken the Sun, and shadow the glorious light itself, as he that hath but looked into the histories of former times may evidently perceive.  
Now towards the end of all things, God will scatter these clouds, he will clear the truth, and the knowledge of the Lord shall be increased, Dan. 12.4. And at this time Satan will vent his errors, he will set on foot many dangerous errors, to prejudice the hearts of the people of God, in the receiving and entertaining of truths to be revealed. Indeed Satan hath many other ends, as I have showed you; and besides them divers other might be named; Satan is busy when God is sowing wheat, to sow his tares, when God is discovering of truth, to be communicating of errors; he hopes in the heat of the market, to vent his own wares, he hopes in the throng, to put off one with another, and that men will not so carefully observe it; at least if men be  to entertain the one, he hopes by this to lessen the authority, and to prejudice the entertainment of the other.  
And indeed the multitude of errors abroad, they are great disadvantages to the entertainment of the truth, they are a great prejudice to the receiving of it: Men that hear of false reports abroad, though they have not been abused with them, will be  to entertain truth, so men that hear of a multitude of erroneous opinions abroad in the world, though they have not been seduced or led aside with them, yet will be  and afraid to own the truths, which God in that generation doth hold forth to them.  
And by this means Satan hath a great advantage, he persuades and prevails with men to adhere to their former principles, without any inquiry after more: And this is dangerous.  
As it is dangerous to stint and bond ourselves in practice, thus much we will do and no more, as it is the spirit of many men: So it is dangerous to stint and bond ourselves in principles, or things to be known, thus much I know, and I will search into the revelation of no more.  

2 Pet. 1.9. 1 Pet. 3.18. Heb. 6.1.  As we are not perfect in grace, and therefore we are to add to faith virtue, to our virtue patience, etc. to grow in grace, to be led forward to perfection, and he that sits down with any measure is yet to begin. So we are not perfect in knowledge; the Apostle tells you, we know but in part, and therefore we are still to study and search, not only after clearer revelation of things known, but fuller revelation of God's mind to us; and he that contents himself with the measure of revelation he hath, is yet to begin in the knowledge of Christ.  
And therefore this is a dangerous error, when Satan shall persuade and prevail with us to adhere in those things we do know, and slight any further revelation, to be content with those measures of revelations we have, and to seek to know no more of God's mind and will to us.  
And this is another wile which Satan hath in the multitude of errors, that thereby he might prejudice the further search and inquiry into the mind of God, disadvantage the entertainment of truth, and persuade with us to stick and adhere only in those which are already revealed to us.  
It is good to adhere to those that are revealed, but bad to adhere in them, and seek no further revelation, because we are not perfect in knowledge, therefore must grow. As we say of grace, so of truth; It is good to have a heart established in grace, but stinted in grace is nought, stablishing doth keep the heart from going backward, and that is good, but stinting doth keep a man from going forward, and that is nought: You are to aspire to grow in knowledge, as well as in grace.  
But you will say, what needs any more? Object. our Fathers held out these truths, and sought no further, and we hope they are saved, and so shall we too, if we do but adhere in the truths of our forefathers, and seek no further?  
1. The reasoning is corrupt, I say this is corrupt reasoning; Answ. that our Fathers held out these and these things for truth, it is not enough to evidence they are truth; that they went in this way, is not sufficient to declare it was a good way, and a way for us to walk in, this is to take up our Religion by tradition, not from Scripture; the Papists have the same Arguments, our Fathers were of this Religion and therefore it is good, which you will all say is corrupt reasoning. You have a place in Jer. 9.14. they walked after Balaam which their fathers taught them.  
2. But secondly admit our fathers held forth these things for truths, yet they held not forth all truth, they knew some, but yet they knew not all truths: It is said, we know but in part. And God is therefore said to appoint a Ministry in the Church, for the further building us up in knowledge, Ephes 4.12, 13. for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the sons of God, to a perfect man.  
3. Again, though our fathers held out these truths, yet we wrong our fathers to say, that they sought no further, though they knew these and these truths, yet they laboured not only after a clearer revelation of truths known, but after further revelation of truths not yet known and discovered to them, and this appears both in their writings, and also upon experience; every generation grows up in further knowledge of the mysteries of Christ and the Gospel, as might be instanced in many points which have been debated between us and Papists, and us and Arminians, Pelagians; all which truths have been the proper revelations to those particular generations. And therefore you wrong them to say, they knew these and sought no further.  
And the experience of much more revealed in every generation, is sufficient confutation of that. Did our fathers in King Henry the eights days, who first rejected the papal tyranny, or our fathers in King Edward the sixths' days, who set up that infant reformation, that wanting nursing fathers and mothers, hath been kept back and held down so long, where otherwise it might have come to manhood and perfection: the thriving of the child lies much in the goodness of the nurse; Kings and Queens are called nursing fathers and nursing mothers to Religion; this child, this infant Reformation hath not had that nursing whereby it should thrive, the breast of nourishment hath been kept from it, and drawn out towards children of error, they have thriven, the true child hath pined away.  
Kings and Queens are called shadows, as Josiah, Lam. 4.20, 32. Isa. 2. And we speak it with grief as things have been carried, they have endeavoured to make them like trees, which the papal faction have clasped about and adhered to, as the Ivy to the tree, not because they love it, but because they have sucked sweet from it; but they have been such shades as have hindered the growth of better things.  
But to pass this; If you come down to Queen Elizabeth's days, did our fathers in her time know so much? had they that full revelation of that which is in our days? he that reads, may easily see. And therefore this is a plain confutation, though our fathers did hold out some truths, yet they sought after more, they did not rest in that they had, but studied to know more of God's mind.  
4. Though this were true, that our fathers held out some truths, and that they did not seek and inquire after more, which yet I cannot grant, and hold their condition good, yet they did not reject further discoveries, if revealed to them; this is certain, where any truth is received with love, there is a readiness of spirit to embrace all truths that shall be discovered and revealed. For this is an undeceiveable evidence of a man that hath received the truth, as he is willing to receive all truths, he opens his eyes broad for any communication of God; so again he will not reject any truth which is revealed to him.  
Indeed he may reject a truth held forth to him, because as yet he doth not apprehend it to be a truth, but he cannot reject a truth discovered to him; no buy ends, worldly respects shall prevail with him to reject it, if God have discovered it.  
5. But fifthly, thou sayest again, our fathers held out these, and sought no further, which I have disproved. And yet thou sayest they were saved, and so shalt thou if thou adhere in those which they have left thee; well for this I say thus much.  
Admit that they were saved, I will grant that, yet it will not be enough to clear this to thee, that thou shalt be saved if thou go on no further; they held out these truths, but were willing to receive more, sure they rejected none that God revealed.  
Thou hold'st out these truths, and sayest thou adherest to them, but dost not adhere to them, thou hold'st them forth in thy understanding, but they are not wrought into thy heart, nor held forth in thy life, never a truth which thou sayest thou adherest unto, which thou livest answerable to in thy conversation.  
Again thou adherest rather in them, then to them, thou seekest to know no more, but they did; nay thou rejectest those discoveries of God which are made to thee, which they did not. They might be saved by that little light, if true light, when they were true to it, when they walked answerable to it, when they were willing to receive more, when they rejected not that which was discovered. But you cannot when you walk not answerable to what you have received, when you are not willing to receive more, when you reject what is discovered to you, etc.  
Men may be saved with many errors, if not fuundamentall errors, and by a little light if true light, when no more is revealed. But if those errors be discovered to be errors, though not fundamental errors, and more truths be revealed to be truths, though not foundation truths, if you do reject the one, and embrace the other, you cannot then look for salvation. Grace embraceth all truths, rejects all error. God would have all saved by coming to the knowledge of the truth.  
The Patriarches lived in the sin of polygamy, marrying many wives, and esteemed it no sin to take to themselves as many wives as they pleased, so that they were not the wives of another. And notwithstanding this great error, the Patriarches were saved, they knew no better, and times of ignorance may plead some indulgence.  
But now we cannot look for life and yet practise such a sin, because God hath revealed the truth in this which was more concealed before, as Christ said, from the beginning it was not so. And if any had cause of two wives, than the first man, to populate the world, but God made them male and female. And this shall suffice for answer to that objection.  
Object. But is not the same truth saving, and the same error damning in any age, and therefore that which saved them will save me?  
Answ. The truth which is saving now, is saving hereafter, but the reason why that truth which saves others, will not us; it doth not arise from any defect in the object truth, but in the subject man, if the subject receive some truths, but not all, if willing to entertain some, but to reject others, and so to reject some errors, but yet to retain others though convinced of them, than there is no salvation.  
2. The same truth which saved them will save us, if received, but if received of them and not of us, it cannot save; now there is no greater evidence that truth is not received, then that you are not willing to entertain more. Truth where it comes, where it is received into the heart, it holds open the door to let all its kindred in, bids all truth welcome; and therefore if thou say, thou receivest some truth as truth, and thy heart is shut up against other truths revealed, thou deceivest thy own soul; there is no surer character of received truth, than willingness and universal willingness to embrace all: Indeed men that receive truth into the head only, do not embrace all truth, they pick and choose, but if it be received into the heart, than the doors are open to all truth, and every truth comes with authority, and carnal respects, shall not hinder the embracing of them. And thus we have done with the first, how it may stand with Satan's ends to the good; we come to the second, how it may stand with Satan's ends to the bad.  
2. It may stand with Satan's ends to the bad, and that both to the 

1. Receivers, and  
2. Promoters.    
1. It may stand with Satan's ends to the receivers, or to the bad in general; which we will show you in five particulars.  
1. To lessen the credit, or if you will belief of those things which they do know. Men who are yet of unregenerate life, may know many truths of God, and though they have not much faith of them, yet some credit they give to them, which begets awful thoughts of the truth of God, and this general belief of these things, doth restrain many from many sins, and puts them upon many general duties.  
Now Satan cannot endure this light in them, he knows not what in time it may come too, and therefore he sets many errors on foot, that if possible he might lessen the belief of those things which are real truths, and render all you know which keeps you in some awe, by virtue of that power the general belief of them hath upon your spirit: I say to render them all, but notiones secundae, chimeras, mere fancies, or policies, the better to keep men in awe, and under rule, and some government.  
And in the time of aboundiug errors, he will thus deal with a man; you thought that this and that was a truth, but you see now it comes to be debated, it proves but a shadow, and so are other things you believe, if once they were sifted and debated: if understanding men would but deal faithfully, and would apply themselves to dispute other things you give credit to, they would be discovered to be of the same stamp, and as little bottom in them as in these which you have built so much upon.  
And here a poor man he is gone; either this doth fill his spirit with horror to hear it, and so doth awaken him, and puts him upon reading, praying, studying, searching, or else he is carried away with the stream of the temptation, and if not openly, yet he tacitly subscribes to the thing, though he speaks not out, witness the casting off that fear, that awe, that care he had before.  
And thus Satan comes to Atheist men, if he do not awaken and unatheist you by this, he will certainly Atheist you more.  
2. To discourage and take off the heart of men from doing any thing.  
As it doth weaken the belief of truths, so it wounds the practice of them much more; if men fail in principles, they will not long hold out in practice; if in rebus credendis, things to be believed; surely in agendis, of things to be done. Men you know will not labour and take pains for that which they have no belief of, you shall hear men discouraged and taken off from plain common duties, praying, hearing, reading, why will a man say, I see all I do to no purpose; I have done this and that, I have prayed, gone to Church, walked in such and such ways, and now all this is cried down, there are opinions abroad which throw down all these as nothing, and therefore as good to sit still and do nothing, as to do all this and to no purpose.  
3. It may stand with Satan's ends, that there should be multitude of erroneous opinions, I say not only some errors, but many should abound, that he may the better suit himself to the tempers of men; every fish is not to be caught with the same bait, some with one, and some with an●ther, & therefore the cunning Fisherman doth suit his baits, to the fishes he angel's for: So every man is not carried away with the same error, some are led aside with one, and some with another, there is a dissonancy between a man and some errors, scelera dissident, and therefore Satan he hath multitudes and variety of errors abroad to suit with every man's temper of lust.  
As it is with errors of conversation, every one is not carried away with the same lusts, that may be lovely to one, which is no way pleasing to another; the covetous man he will not be prodigal, and a spend thrift, etc. and therefore Satan suits temptations to the temper of spirit in men.  
So it is with errors of judgement, every one is not seduced and led aside with the same error, etc. and therefore it suits with Satan's ends, not only to have errors, but many errors on foot, that he may have a bait for every man's temper, provision for every man's lust: As the lusts of life are diversified, you see the Apostle tells us, that wicked men served divers lusts, Tit. 3.3. for we ourselves were disobedient, serving divers lusts; they are diversified according to the measure of understanding, according to notions received, according to tempers of men, relations, interests, and diversity of ways men are engaged in.  
Every man is not carried away with the same bait, temptation, nor lust; some are carried away with gross lusts, lusts of life and practice, men of gross and beastly temper, sensual men; others again of finer tempers and spirits, that must be undone a finer way, a more spiritful way, the gross way is too low for them, and here he hath the lusts of the understanding, and yet every one of these are not taking with all; some are taken with one error, some with another, according to the difference of knowledge and understanding, and the command of some lust in the heart: And therefore Satan hath multitude of errors on foot, that he may suit temptations to the tempers of men; 
Non promotus sed expertum doctor, Luth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor. 2.14. Rev. ●. 24. 2 Cor. 3.2, 14.  And hence he is called a Serpent, a wily creature, yea and the old Serpent, and his temptations, the depths, wiles, methods of Satan. You had need to take heed of him, if he see a man conscientious, he will not go about with gross temptations to corrupt him, for there he thinks it will be labour in vain, but he endeavours to corrupt the understanding with errors, and such as are agreeable and correspondent to the conscientiousness of his spirit, as I might show at large.  
4. A fourth end that Satan hath to the wicked in multitude of errors, it is to corrupt them, and defile them more; error is of a corrupting and defiling nature; Satan labours all he can to corrupt the souls of men, and his chief design is, to corrupt the fountain, the understanding. He doth not so much care for to corrupt a man in his practice, as to corrupt a man in his principle, to corrupt a man in his life, as to corrupt a man in his judgement, he knows an erroneous head, will quickly come to a sinful life. men's lives are but squared according to notions received, and impressions of things retained in the understanding. As true notions do help to frame a good life, so false notions are serviceable to a bad, the one is the seed of a holy, the other of a sinful life; so that though you could not know truth and falsehood in the seed, in notion, yet you might know it in the fruit, in the conversation; Men act surely according to their principles received, if there be not a bridle and restraint upon them by something without: And therefore if Satan can but corrupt a man's understanding, he knows such a man he will be sure for him, he will sin without reluctance, without check or disturbance. If a man have some true notions, or light in his understanding, though for the present his life be bad, and he be carried away with strength of temptation, yet Satan is not so sure of this man, as of the other, he knows so long as this light is in him, he will not sin so fully, if he sin, yet not without control and check; and he is in danger to lose him at every turn, Satan is ill troubled with a man sound in judgement, though corrupt in life; either the light in his understanding will overcome his darkness in life, or the darkness in his life will overcome the light in his understanding, and the combats such a soul finds, makes Satan he cannot yet conclude which shall have the day.  
But now if he can corrupt the understanding, if he can pollute the spirit, the refined part of man, than he knows this man is sure, he can bring this man to maintain his sin, yea and argue for it, and do all this, with show of religion.  
I told you, a corrupt heart will breed a corrupt judgement in time, but a corrupt judgement will presently work a corrupt life.  
A man that hath his understanding yet preserved, he doth not work regularly in a way of sin, he is off, and on, as his lust doth prevail, but now the other he walks uniform, he is always the same in sin.  
Again, the one if his knowledge be not directive, it will be afflictive, if it be not a bridle, it will be a whip, if not a curb, it will be a scourge. But now the other, he sins with quiet, he hath sinned away the light, and as he hath no light to direct him, so he hath none to afflict him. Hence this is the reason, you see two men, it may be they are both of them unregenerate men, yet one of them if he chance to fall into some gross sin, for spiritual sins trouble him not, if he be drunk or overtaken in such a way, he is so troubled and disquieted, and conscience is up, and light within him stairs in his face, and he cannot get his former quiet or dead peace in a long time after.  
But now another he is nothing troubled at all, he is drunk, and is at peace and quiet, we hear of no roar; and what's the reason? why because he hath sinned away the common light, he hath sinned away conscience, he hath no light to direct nor any to afflict him, and if you will not own light to direct, in time you shall have no light to afflict. Sin is an eating thing, it will eat out all good dispositions, good affections, good inclinations, moral principles, it will eat out the very stock of nature, a man may even sin away his common principles. Sin will never leave, till it have eaten out all, and made all sin, you see the very fences of nature were broken down, the very principles of nature were sinned away in Rom. 1.26.  
5. A fifth end that Satan hath in multitude of errors, is to bring men's minds into a dislike of the things of God, to set their spirits at a farther distance against Religion and the ways of God. You see now it is the fruit of the many errors on foot, it sets men's hearts at further distance against the truths of God.  
Every truth of God is now entertained with such language as this, we have so many opinions, so many new fangles now adays: And even these things become a means, to fuel and strengthen the dislike against the ways of God.  
Let me tell you this, and let it be a caution now in these days. Men whose hearts are set against the ways of God, shall be furnished with matter enough to bring them into further dislike daily: If you desire to be furnished with arguments against God's ways, you shall have enough of them to your cost, you shall be furnished with enough, but to your further hardening. If you will keep a rooted dislike against the ways of God, you shall find enough in the world to nourish it; men that will be offended, shall have offences enough, men that are willing to stumble at the ways of religion, shall not want stumbling stones if Satan can furnish them. Christ himself who was the corner stone, elect and precious, yet to the disobedient he was a stone of stumbling and rock of offence, 1 Pet. 2.8. Men willing to be hardened, shall have blinding and hardening enough, if the word do not teach you, works shall blind you, if the word do not soften you, works shall harden you; if you stumble at the word, you shall fall at works; if you take offence at the duties the word commands, you shall find enough in works and providences in the world to fuel, strengthen, and increase that dislike in you. You see this in 1 Pet. 2.8. Christ was a stone of stumbling: so Religion, the ways of God, they are a stone of stumbling, but to whom? why to those that stumble at the word first. So here, you dislike the duties and ways of Religion which the word commands, and this dislike is but further strengthened by providences in the world, and this is judicial.  
I have done with the first, Satan's ends to the receivers: I come to the second, to show you how it may stand with Satan's ends to the promotors.  
2. It may stand with Satan's ends to the promotors, that there should be many errors.  
1. To make their condition more unrecoverable, these lay men in chains, this is not naked, but fortified wickedness, on its hard to reclaim this man; where others they lie naked to the powers of the word, they lie open to the batteries of truth; this man is double walled, he is strongly fortified against the truth.  
Lusts of conversation are easily convinced, and easily reclaimed, but lusts of the understanding, they are hard to be prevailed withal, they are hardest to conquer. And therefore the Apostle calls strong holds strong reasonings, 2 Cor. 10.5, 6. strong reasonings are strong holds against the truth, and the work of their own conversion.  
Indeed every wicked man hath a house against Christ, and the Devil keeps it, as Christ saith, the strong man keeps the house, nay and he makes every lust to put on arms to keep Christ out; but now this man he hath a castle against Christ, a strong hold, he is fortified against him, Luk. 11.21, 22.  
The house is quickly buttered, though the strong man keep it, as Christ saith, when the stronger man comes, than he enters and spoils him of his armour.  
But castles, and forts, and strong holds, they are hardly conquered, difficulty overcome. When a Town lies open and naked, it is easy to enter it, but when it is fortified it is hard to conquer. Others they are but naked sinners, lie open to every stroke of the word; but this man is one who is fortified against all the assaults of it, he hath strong holds, which are raised up to oppose what ever shall assault him; he is Sermon proof, and ordinance proof, nothing will now work upon him, he is double walled, he hath not only an inward wall, a wall of lust and corruption against the power of the truth, but he hath an outward wall too, which are his corrupt and erroneous reasonings, too thick to batter, too high for truth to get over; he is a man that stands in the forlorn hope, hardly brought off, hardly recovered. It is fare more easy to conquer and prevail with a drunkard, a swearer, an unclean person, he hath nothing to oppose; indeed every lust is an armed man, but he hath no forts, nay we have a fort within him, that sides with us in our batteries; even his own conscience, and he is not able to stand out against his own light, to hold out against himself: But now the other he is fortified against the assaults, and locked up against the entertainment of any truth. This is not naked but fortified wickedness, therefore so hard to be retained; and therefore may it well stand with Satan's ends, he knows every error will be as a bulwark raised up, a fort built against the work of thine own conversion.  
2. It may stand with Satan's ends to the promotors, to increase their sin, the Devil is not only content to have men sinners, but he would have them rich in sin, feign he would have some as bad as himself.  
And if any thing will treasure up sin, if any thing will make men as bad as the Devil, it is the sins of the understanding, those sins make men the likest to the Devil in sin of any other, sins of the spirit more than sins of the flesh, for he hath no body; sins of the understanding they are properly the sins of the spirit, which as it is best renewed, and therefore the Apostle saith, Be ye renewed in the spirit of your mind, Ephes. 4.23. so it is worst corrupted: The understanding it is the purest, spirituallest and refinest part, & corruptio optima pessima corruptio, the corruption of the best part is the worst and most dangerous of corruption, when that which should keep other faculties from corruption, nay recover others out of corruption, is itself corrupted, how great is that corruption. As Christ saith of the eye of the body, the light of the body is the eye, if the eye be dark, if that which should give light, be itself darkness, how great is that darkness? So I may say of the understanding, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the glass, the eye of the soul; if that be darkened, if that be corrupted, how great is that darkness, how great is that corruption?  
Though the streams be corrupt, yet if the fountain be clear, there is more hope; but when the fountain itself is poisoned, when the fountain is corrupted, the corruption is dangerous. So though a man had many errors in his life and conversation, yet if the understanding were kept pure and untainted, if that were kept from corruption, there were yet some hope, but when the fountain of action is corrupt, when the understanding is polluted, there is great danger of recovery.  
It would be a hard question to resolve, whether a sound judgement, though with corrupt conversation (which seldom meet, yet if they do) whether it may not hold weight with a corrupt judgement, though the conversation be not .  
Indeed a corrupt heart, and a corrupt life, is not so bad as a corrupt head and heart too. Some say, the corruption of the understanding, is the worst corruption, though minoris infamiae, yet majoris culpae, though of less scandal, yet more fault. And the grounds might be, in regard that the corruption of the understanding, doth make men likest to the Devil, and may seem to be most opposite to God, God is a Spirit, and the corruption of the spirit, must needs be most opposite to God.  
Indeed were the conversation sinful, and the spirit not corrupted, then were not sin in conversation so opposite to God, as error in understanding, but both are corrupted in wicked men, the practice and the principle, affection and action, and therefore to say that the corruption of the understanding is most opposite to God, I dare not, for as error in the understanding is opposite to God's truth, so sin in affection is opposite to God's holiness.  
And yet there is thus much seems to speak for it, that the corruption of the understanding is most opposite to God, because, the understanding is not only our spirit, but it is the spirit of our spirit, as the Apostle, Be ye renewed in the spirit of your mind, Ephes. 4.23.  
But however though that should not hold, yet we may say, that sin in conversation, is not so bad as sin in affection, nor sin in affection and conversation, so bad as error in the understanding, at least to a man's self.  
1. Because the one doth not fight against the means of his conversion, as the other doth.  
2. Nor is he so hard to be reclaimed, and recovered out of his condition as the other is. I speak after the manner of men, for it is all one when Almighty grace comes, that knows no difficulty, all is then alike to Almighty power.  
3. Error in principle, will breed error in practice, and if it do, then will a man run headlong and violently in ways of sin, if the understanding were not corrupted, it would be as a bridle of restraint, that our passions and affections could not drive so furiously in a way of sin, this would curb us, and check us, but when that is corrupted, than the reins are laid upon the neck of our furious passions and affections, and a man goes headlong in sin Jehu's pace. When that which should be our bridle becomes our spur, when that which should restrain us, becomes itself an instigation to sin: such a man he sins twice at once, he never scores but twice at once. While the understanding was preserved, it held the hand, it awed the spirit, restrained practice, but now he sins fully; he sins fully that sins with understanding, as well as with his affection; and that man sins with his whole heart, his whole soul, that man sins twice at once, though he did wickedly before, yet his understanding did not assent to it, did not allow it, he did not say it was well done: but now the understanding allows it, and assents to it, his life sins, his affections, his understanding and all sins; heart and head are joined, all sins and nothing stands out, and this man must need fill his measure quickly, this man will quickly have done, he ripens with a witness, this doth aedificare ad gehennam, build up to hell with a strong hand: and so in the issue a corrupt life may hold weight with a corrupt understanding.  
Besides, a corrupt life is not so dangerous to others, men are not corrupted by practice, so much as by error, error in conversation, doth not prevail with men so much as error in judgement, this seduceth and draws many away; It is more destructive and dangerous, than sin in conversation, men may more easily discern evil in practice and conversation and so avoid it, than they can error in principle, and therefore this is most dangerous for the corruption of others.  

A third end Satan hath to the Promoters.  3. It standeth with Satan's ends, to increase their torment: As it suits with his end to increase their sin, so it suits with his end to increase their torment too. Satan is not content to bring wicked men to hell, but he would have them as low in hell as he can, feign he would have some as miserable as himself; as he labours to make them as sinful, so he desires to have them as miserable as himself is.  
And this bids fair for it; Divines say of Paul's glory, it receives augmentation, and is increased every day, as his labours and pains are fruitful; We may as well say the torment of wicked men is increased and augmented, as their errors do take effect and prosper in the poisoning and corrupting of souls, which should make men beware, as of what they vent in life, so of what they leave after death.  
The parable of Dives speaks something to this opinion, he desired that Moses would send Lazarus to go and preach unto his brethren, that they might avoid that place of torment, why we cannot think there is charity in hell? it was not out of love to their souls, but love to himself, because he had corrupted them with his life and practise before, and had left a bad example behind him which they followed, and therefore he desired that they might, if not be saved (for that I think a damned soul cannot desire) yet that they might not for his cause and example be brought into that place of torment, because this would be the increase of his torment too; as he was guilty by his example and practice of the murdering and undoing of their souls. It should be a caveat to you how you live and walk, lest the example of the husband, the father, the master, be the undoing of the wife, the child, the servant, and the increase of your torment too: Your examples will prevail more to their undoing, than all our rules for their saving.  
It is a fearful thing by our examples to draw others to destruction; when your children and servants shall see you walk in a way of sin, they themselves are drawn aside and undone by your examples. There are many have so much in them, that though they will swear, and drink themselves, yet they will not allow it in their children, their servants, but if thou wouldst not have them walk in the same way of sin, leave not such a sinful example behind thee. But this by the way. It suits with Satan's ends, that men should broach erroneous opinions for the increase of their torments: Which it doth not only directly and in itself, but indirectly and by consequent, contracting the guilt of soul murder from those who are undone with their precepts and poisonous doctrines. And thus Satan deals with all his servants, they who do him most service, shall have most torment, those who have been his statists, designed all for him, or his engineeres to act all for him, this is the reward he gives them, greater torment, soarer damnation; the deepest cellars, and darkest vaults of hell, are reserved for such persons.  
But mistake me not, I speak not this of all kind of errors in judgement, what man is he that erreth not? All errors are sinful, but all errors are not damning: all errors are hurtful, but all errors are not destructive and undoing errors. I told you there were some errors, which were building errors, and some which were fundamental errors: as the Apostle speaks, 1 Cor. 3.10, 11, 12, etc. In the one the work shall be burnt, in the other the workman? one shall be saved, but so saved as by fire, the other shall be destroyed in fire, work and workman, person and errors shall perish together, 1 Cor. 3.13, 14, 15. And thus I have done with two of the first generals propounded, and showed you how it may stand with God's ends, and how with Satan's ends, to suffer errors abroad.  
We come now to the third, how it may stand with man's ends; It may then stand with man's ends also, that there should be multitude of dangerous and erroneous opinions.  
The men with whose ends it may stand, may be distinguished into three kinds. 1. The contrivers. 2. The actors. 3. The abettors. I shall only speak to two of them.  

3. It may stand with man's ends  1. Those that are the Contrivers of this design to set on foot errors, it may stand with their ends. There are two main ends the common adversary hath: 1. To blast the truth. 1. To divide the professors of it.  
1. Their end is to blast the truth, to bring the truth of religion into disrespect among men, to render the professors giddy and unstable, and their profession unsound and unorthodox.  
Do not our enemies within ourselves take advantage to cry down the truth, to blast reformation, and to bring religion into disrespect by the multitude of opinions that are abroad. It may be they themselves have been the envious men, have sown tares, and whe● they have done, they tell us it is because the watchmen (who were ever asleep) are taken away; do they not take occasion to blast the truth, and to say, that their oppugners, are a sort of giddy and unstable, empty and illiterate men, who are certain in nothing but uncertainty, and steadfast in nothing but unstedfastness. Anabaptists, Brownists, Antinomians—  
And is it not the same argument their elder brethren hold forth, do not the Papists argue our religion to be unsound, and endeavour to bring the truth into disrespect, by telling men of so many opinions, so much difference as there is among those who are the prefessors of it? do they not say, our religion is divided into factions, Lutherans, Calvinists, Arminians, Socinians, some of which differences they themselves have contrived and set on foot, to bring religion into disrespect, and to render it of less credit, by reason of the multitude of divisions among us, though all agree in this, that theirs is false and erroneous.  
2. A second end they have, and that is to divide the professors of the truth. 
Si sumus inseperabiles sumus in superabiles.  If we are unseparable, we are unconquerable, and therefore it is the Machiavellian design, divide & vince, divide and conquer, and hence it suits well with their design, that there should be a multitude of opinions, that thereby the professors of the truth, might be divided amongst themselves. It was frequently observed in the reign of the Bishops, that those that were called non-conformists, were fare worse handled, than those who were called Brownists, one would think this strange, that they should deal better with them, that said they were no Church, then with those who said they were a Church but corrupted, that they who cried their government down for Antichristian, should far better than they who only said it wanted reformation: what should be the reason of it? sure they were greater enemies that strooke against their being, than they were who desired only reformation not unbeing? But here was the business, they liked division well enough, and they feared one side, it was too great, but they slighted the other, and therefore would rather countenance them in design, then suppress them, because all this served to weaken them that were their terror.  
And in this also they agree with them of Rome, who send forth their Emissaries, Jesuits, Priests, who shall turn Socinians, etc. and other opinions, on purpose to divide the reformed Churches among themselves, that so they may drive their mills with our breath, and use our hands to do their work, and this design hath been too successful, in the Netherlands, especially in Socinianism, which was broached as is reported by a Jesuit, on purpose to divide them; So you see it stands with man's ends, 1. The Contrivers.  
2. It stands with man's end, the broachers and actors of this: St John divides all that is in the world into lusts of the flesh, lust of the eye, and pride of life, 1 Joh. 2.16. And I may rank all the men in it into these three. 1. Some are proud and ambitious. 2. Some are worldly and covetous. 3. Some are profane and luxurious or voluptuous.  
1. In case a man be a proud and ambitious man, it will suit with his temper and his ends, to broach erroneous opinions, to make himself a Rabbi, one greater in esteem, honour and applause than other men: he would be taken notice of for one to see further than others, one that hath greater light communicated to him than others have; he is a man that desires to be singular, and loves no greatness but what is gotten by making others little, nor no esteem, but what is wrought out of the disesteem of others; he is a man that loves to enrich himself by making others poor, and to swell himself and make himself some body, by making others no body, he cannot be taken notice of in the crowd, and therefore he thinks himself best seen, when he goes alone: Of this spirit was Diotrephes, who you read of in Joh. Epist. 3. Who because he could not be great enough, subordinate to the Apostles, for saith the text, he loved the preeminence. Therefore he endeavoured to blast the Apostles, and make himself great, by making them little among the people, he laboured to work up his own esteem, by bringing them into disesteem. Joh. Epist. 3. ver. 9, 10. Diotrephes who loveth to have the preeminence, and prated against them with malicious words, and not content therewith, etc. And therefore it is hard for a proud man to find out truth. God saith, the humble he will teach, and Christ saith, how can you believe when ye seek honour one of another; so how should you discern of truth, when you carry an eye to your own applause and glory, and not the glory of God.  
2. In case a man be worldly and covetous, it may stand with his ends too, by this means to enrich himself, and fetch maintenance out of the very heart and bowels of truth, such men seek their own, not the things of Christ. And this is the ground of many errors in the world; if you look into Popery, you may resolve many of their tenets into this, their covetous desires of gain; could they be so simple to hold ou● so many childish opinions, viz. Purgatory, Dirges, Prayers for the dead, Pennances, Pilgrimages, Pardons, Indulgences, etc. but that these bring in abundance of wealth into their coffers; all is to be sold at Rome, 
Romae omnia venalia.  they will sell Christ or any thing for gain; and you see men will plead for errors, they will maintain these, because these maintain them, by this craft saith Demetrius we have all our gain. See 2 Pet. 2.1, 2, 3. where he speaks of such as make merchandise of men's souls.  
3. In case a man be profane and voluptuous: It will stand with his ends to broach errors, that he may more securely sin, truth will not prevail with him to leave his sin, and therefore his sin prevails with him to leave the truth, while he entertained the truth, it would not suffer him to live quietly in his sins, it would be ever checking and reproving of him, he could not sin without disturbance, and therefore he must either forego the truth, or his sin, but his sin he cannot part withal, and he now takes up such an opinion, as he may keep his sin without disturbance, he may sin without trouble. I have heard of one, that went on in a way of sin, and would not be reclaimed, though conscience held out to him, that if he did persist in that way, he was sure to perish: But for all this he held up sin, and therefore he could not long hold up truth, it was impossible that these two should stand togther, he loved sin and could not leave it, and he saw the truth flew in his face, which told him that he should perish if he sinned, thereupon he took up an opinion, which was said to be origen's, that after a 1000 year's torment in hell, all men shall be saved, and now he sinned with more quiet: Others that come to this, that none shall be damned, God never made his creature to damn his creature. These with many others, might be named, all which are taken up, that themselves might sin without check and disturbance.  
And Christians take heed, you have some truths, some light of God, and you walk in ways of sin, notwithstanding all that light. If you sin against that light, you will sin away that light, if the truth will not move you to forsake your sin, your sin will prevail with you to forsake the truth.  
If a man were able to enter into the heart of an old sinner, an old worldling, he should see what a pack of unsound tenants he hath gotten up; what subterfugies and fig-leaves he hath sowed together, what a body of base divinity he hath gotten up together, and all this that he might sin securely and be secure in sin, he that converses with them shall have experience of the truth of all this.  
And as it may stand with the ends of the Contrivers and Actors, so with the ends of the Abettors, which I might insist upon at large, but I choose rather to conclude this first great general which was propounded, viz. how it may stand with God's ends, with Satan's, with a man's own ends, of which I have spoken in each particular for clearer and fuller satisfaction.  
We will now come to the second general thing propounded, viz. 
The second question.   
Q. 2. What may be the grounds of abounding errors now at the end of the world? And indeed the question may well be asked, for at the end of the world it is prophesied, that there shall be many glorious truths discovered; it is said of these times, that the knowledge of God shall abound, even as the waters that cover the sea; And it is prophesied, that truths sealed and before hid, shall be then manifested and revealed, there shall not only be a clearer discovery of things already revealed, but a fuller discovery, a revelation of those things were not known, as in Dan. 12.4. Daniel had prophesied of the latter days, and he is commanded to shut up the words, and to seal the Book, even to the time of the end, when many shall run too and fro, and knowledge shall be increased: And Zechariah tells us, that he that is feeble shall be as David, Zech 12.8. And to this purpose I have read some that apply that place Rev. 1.13. where Christ is described to walk among the golden Candlesticks, 
Weemes.  and girt about the paps with a golden girdle. In the old Testament they were girt about the middle (saith my Author,) here about the paps, which shows saith he, the Church is growing up nearer and nearer to perfection: And without controversy, there are glorious things spoken of these latter days, not only glorious things to be done, for God hath reserved most of his visible glory to the end of the world, but glorious things to be revealed and made known. And therefore how darkness should be at that time, when such abundance of light is prophesied of; how error and abounding error, at such a time when truth and abounding truth shall be made known, here is a wonder!  
But Christ puts it out of question, that this should be at the end of the world, when many shall come in his name, and say I am Christ.  
And therefore we will inquire, what may be the grounds that now in our times, which are towards the end of all things, that there should be such an abundance of dangerous and erroneous opinions. It is said indeed that at the end of the world Satan shall be loosed, and he shall go and deceive the nations, Rev. 20.7. But I conceive that time of binding and losing is not yet come. Satan is not yet bound, and therefore he hath yet liberty, though the liberty of his chain only, and goes now about, so fare as God will give him permission to be a spirit of seduction and delusion in the hearts of men. And therefore,  
1. The first great ground of abounding errors now, I conceive to be Satan, who is called the god of this world, and is the Prince of darkness, and therefore is the patron of error.  
As all truth is light, so all error is darkness: as God is the Father of light and truth, so is Satan the grandfather of darkness and error, who hath long walked as a Prince of darkness, and hath ruled and reigned in the darkest times and places, and in the darkness of our understanding, till at last the glorious truth and light of the Gospel hath discovered him: and therefore from a Prince of darkness, he labours now to turn to an Angel of light; and so seduce those by a false light, which he could not prevail withal as a Prince of darkness. As he was a Prince of darkness, so he blinded men's eyes, lest the light of the glorious Gospel of Christ should shine unto them, as the Apostle saith, 2 Cor. 4.4. Whom the god of this world hath blinded, lest the glorious Gospel of Christ should shine unto them. But as he is an Angel of light, so he doth not blind, but enlighten men with a false light, which enlightening is a blinding: As the Apostle, 2 Cor. 11.13, 14, 15. where he tells them of false Apostles, deceitful workers, transforming themselves into the Apostles of Christ: And no marvel saith he, for Satan himself is transformed into an Angel of light. He had long time been successful with the Gentiles as a Prince of darkness, but he could prevail in that shape no longer: and therefore he comes now to deceive them as an Angel of light: In the first he blinds, in the second he deceives; in the first he is an opposer, in this a seducer.  
And here is a great deal in this, Satan transforming himself into an Angel of light. Why how would an Angel of light come to win you to the truth, would he tell you that this is a truth of God, a glorious truth, would he set out the danger of rejecting it, the blessedness of entertaining it? would he commend the truth from the effects and operations of it, if it were entertained, how it would make us wise, direct us in service, be helpful to our walking, destructive to our lusts. Why for ought I know Satan may use all the same arguments and motives to prevail with us to the entertainment of error, what ever a blessed Angel of light might use as an argument or motive to prevail with us, to close with truth, that may Satan use too, to persuade with us to entertain an error, otherwise he could not transform himself into an Angel of light, if he did not act and deal with us, so as it is not possible by his acting to discern him from an Angel of light, how could he be said to be transformed into an Angel of light, if men might say this is the Prince of darkness. And the same you see of those false Apostles and deceitful workers, who yet transformed themselves, saith he, into the Apostles of Christ, 2 Cor. 11.13. that is not barely giving out that they were the Apostles of Christ, as Rev. 2.2. you read of some that said they were Apostles but were found liars, but it was a transforming of themselves into the Apostles of Christ, and would preach error, as the Apostles preached truth, and might use the same arguments, motives, persuasions which the Apostles did for the entertainment of truth, for the embracing of error. Christ tells us the same here, many shall come in my name and say, lo here is Christ.  
And this is the first ground of abounding errors at this time, the malice of Satan who is the envious man, who then loves to sow his tar●s, when God is sowing wheat, who then loves to communicate errors, when God is discovering truth, and perhaps will use the same arguments and motives to persuade to one, which God doth to prevail to the other, nay and how fare he may convey false light, as God doth true, I know not.  
2. A second ground of abounding errors may be the corruption of men's hearts; Satan is the father, a corrupt heart the mother, and error the daughter, Satan conveys the seed, the heart is the womb, which being form and cherished there its full months, at last the monster is brought forth, There is not only seminarium hostis required to the birth of error, but partus cordis, not only the suggestion of Satan, but the conception of the heart; we say seed will never grow in a living body, unless there be a womb to nourish it; so Satan could not prevail, he could not set afoot his errors, if he found not corruption in our hearts to receive and cherish them. And therefore as Christ said, 
Quid tibi facturu● est tentator, te vince & vict●● est Satan, Aug.  the Prince of the world cometh but shall find nothing in me. Indeed its true he seduced Eve, who yet had no sin in her, upon which hath been raised many questions, how Eve could consent to a sinful action, when yet there was no sin in her, consent implies sin; the Apostle tells us Satan beguiled her, he was too crafty for her, he deluded her, he got her ear, and by that stole into her heart, he got her eye, and by that worked into her spirit: she was good, but not immutably good, she was wise, but knew not all; Satan therefore worked into her, either making use of her naturals, which in themselves were not sinful; making use of her eye, her ear, her natural desires after further perfection, or else being too hard for her by his sophistry, who was the wily serpent, and that's implied, Gen. 3.12. and 1 Tim. 2.14. That she tasted of that God had forbidden, was her sin, but yet there was sin before; That she looked on it was sin, not simply, for she might look upon all the fruit in the garden; but looking upon it, in the devil's glass as he discovered it, that worked into her heart, and then her heart consents. But how fare Satan may deal with one without sin, is a question; he seduced her to look, seduced her in looking, or by looking. Satan gets [into] us, but came [too] Christ and Eve, in a bodily shape, he could find no footing in them, because there was nothing of his own, there was no sin.  
But to return, that is another ground of abounding errors, the corruption of the heart. A man may be carried away with an error, and yet not have a corrupt heart, but error must needs proceed from the corruption of the heart. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Minimè malus, inn●cens. Decipiunt animos innocentum.  I say he may be led away, and yet not have a corrupt heart; it may be he hath nothing but honest ends, and honest grounds in the entertainment of it: The Apostle tells us of such, Rom. 16.18. by good words and fair speeches, they deceive the hearts of the simple; the word signifies error of them not evil, but though the hearts do not argue a corrupt heart, yet it discovers corruption in the heart, and that's the second ground.  
3. A third ground why there are so many abounding errors, is men's readiness to drink in every opinion, to entertain every thing that comes under the name of truth to them, without trial and examination of it; Men that have their hands open to take all, may receive false coin as well as true: we say all is not gold that glisters; so men that are ready to entertain what is suggested to them under the name of truth, may take in error as well as truth. It is good and our duty to have a preparedness of spirit, and a ready disposition of soul to entertain every truth of God that is discovered to us: But Satan doth abuse this good disposition, oftentimes deluding us, and turning errors on us, with a show and name of truth.  
And there may be many grounds, why those who have yet a preparedness of spirit to entertain truth and all truth, and nothing but truth alone may be carried away with an error.  
1. Want of trial, we take in all, and swallow all as they are represented to us, without any debate, or any search and examination of them. It is an Apostolical injunction, that we should not believe every spirit, and that we are to prove all things, and then to hold fast to that is truth, that is, hold fast to that which upon trial, upon examination, is really a truth of God, the want of which is the cause why those who have a preparedness of heart to entertain truth alone, and would not for a world give entertainment to error, are yet led aside with error.  
I have told you a man may be too quick in rejecting of an error, as well as too slow in receiving of a truth; that error is too soon rejected, that is rejected without trial, without evidence that it is an error. You think it unreasonable that a man should be condemned before his trial, though the man may deserve to die, yet it is to be made evident, otherwise we may condemn the innocent. So though an opinion be erroneous, yet let it have its trial, otherwise you may reject a truth for an error: Certainly, as truth is not to be entertained and received slightly, so error is not to be rejected carelessly, before you know it error; the choicest truths of the Gospel have been rejected for error, and yet are blessed truths. We are to reject error as we receive truth, not passionately, but rationally, not with passion, but reason, not carelessly, but religiously, because otherwise you may receive error for truth, and may reject truth for error.  
Now I say, many for want of trial and examination of things, may give entertainment to an error, though they have a preparedness of spirit to embrace nothing but the truth.  
2. Another ground, why those who have a preparedness to entertain truth, may yet be carried away with error, is, they want knowledge to try and prove, and also want judgement to determine what is error, and what is truth upon their trial. Some errors that are very obvious to be discerned, but some are very subtle and intricate, yea and carry very specious shows, hold out glorious pretences. For the first sort of errors, these God's people are seldom entangled withal, but now for the other, which are more subtle, and carry high pretexts, these few have knowledge to try them, or upon their trial, judgement to determine: The best of us we know but in part here; and as for the most, they are but children and babes in knowledge; we are not children in humility, in innocence, but we are like them in knowledge, we know but little, and therefore may be overreached with the sophistry of Satan, with the wiles of men.  
3. Besides, this good disposition which is in the hearts of Saints to receive all truths that God shall discover, it may be abused, yea and which is a wonder, be made serviceable to let in an error: that it is abused there is nothing more plain, Rom. 16.18. Satan comes and works on that, corrupt men they come and work on that good principle too; they ask you, have you not a preparation of heart to receive every truth of God? how dare you then reject this? how dare you shut your eyes against such an evident light? how dare you turn your back against such a clear manifestation of God? thus it is often abused. Nay and sometimes this disposition is made serviceable, for the introducing and letting in an error.  
This preparedness of heart to receive all truth, works a fearfulness of rejecting truth if it be discovered to us. It may be there is such and such a thing held out to us, and it is well managed, strongly carried on, insomuch that it carries great appearance of truth, now the soul who is prepared to receive all truth, and fearful to reject it, he stands hover, he knows not what to do, he cannot close with it, he dare not reject it; but at last upon that appearance of truth it hath, and that fear in him to reject truth, he gives entertainment to it, though it be an error and not a truth.  
Thus the fear of rejecting of a truth, may be a help to bring in an error. It is wonderful to see how Satan abuseth these two dispositions, fear and tenderness of spirit.  
1. Fear, it should be a fence to preserve us from error, but Satan often makes it a means to keep out truth; fear is oftentimes a cause to keep us in error, as well as a fence to preserve us from error. Many are afraid of new opinions, not because they are errors, but because they are new. I say fear is a means in many to keep out truth, as well as to fence out error: It should only be the guard of the soul to keep out error, but Satan makes use of it to keep out truth, and to let in error.  
2. And as he abuseth fear, so doth he that tenderness of spirit: It would be strange to tell you, how Satan doth take occasion to enslave a soul by his very tenderness; if the chain of sin be broken, he labours to make a chain of our graces; if he cannot keep us in bondage by our sins, he labours to bring us into bondage by our graces. You will think this strange, but there is nothing more evident in men of tender spirits at their first bringing in; when they are tender of every thing, they are tender of such things which indeed is their bondage to be tender of; they are tender not only of things indifferent, which are of a temporal nature, but of things lawful and commendable. A thousand cases there are wherewith Satan doth perplex their souls, they can do nothing now without a temptation, and most of temptations are raised upon this ground, and helped on by this advantage, their tenderness.  
Though a tender spirit be a bl●ssed thing, the greatest mercy on this side Heaven, a true tenderness to sin and for sin, yet this disposition may be a distemper as well as a grace, there may be an excess in it, it may fall into nothing but scrupulosities and mere questionings without actings. As there is a sin in defect, the want of it, when men will rush upon actions without warrant, so may there be a sin in excess, when men will do nothing for scruple.  
Satan makes use of this disposition; 1. Sometimes to fence out truth, they dare not entertain such a thing for fear it is an error. 2. Sometimes he makes use of it to let in error, they dare not reject such a thing, for fear it should be a truth. 3. Sometimes he makes use of it to overdo actions. 4. Sometimes to underdoe them. 5. Sometimes to scruple the doing of them. 6. Nay to neglect the doing of them; he will prevail it may be with a man not to pray, because he sins in praying, there is so much deadness, coldness, etc. that he will tell you it is better not pray at all then so to pray; or prevail with a man not to preach, because he sins in preaching, because there is much pride, ostentation, hypocrisy in his preaching: So not to give alms, not to converse with men, not to serve God with his talents, because so much pride in the exercise of his gifts, so much ostentation in his alms, etc. thus he will labour and sometimes prevails to bury up a man's talents, and make men unserviceable to God, or to their brethren.  
You had need to know the wiles of Satan, that you may avoid them. In vain is the net spread in the sight of any bird, saith Solomon: so in vain will he attempt this way, when you once know his wiles.  
This I insist the longer on, knowing it of great use in these times, lest otherwise Satan make use either of your tenderness and fear, to fence out truth, or to let in error; I see many precious dispositions in many Christians, you have had it pressed on you to stand ready for the entertainment of every truth, to close with every truth of God, it hath taken good eff ct in you; many there are of you who are wrought up to a preparedness to follow Christ in any way. And I see this disposition in you, and our next care must be to preserve this disposition, that this readiness to follow Christ be not abused to this, to follow a stranger instead of Christ. Indeed you shall not follow the voice of a stranger in destroying errors, in undoing ways, so Christ saith, but you may follow the voice of a stranger, in sinful, in corrupting errors for a time. God's children are free from damning errors, but none are free from defiling errors; possibly the best may be misled, and the tenderness of the most tender is in danger of being abused, especially when error comes not only under the notion of truth, but under great appearance of truth, when it is held forth, Lo here is Christ, this is Christ's mind, and Christ's will, this is a truth of God. And therefore you had need to beware, take heed that no man deceive you, you have good dispositions in you, but you had need to get knowledge, lest those good dispositions be abused either to the rejecting of truth, or to the entertainment of error: either to keep you in the conditions you are, without desire to inquire further; or to hinder you from embracing any more of God's mind if it be revealed, for fear of being led away with error, or to make you to embrace error, for fear of rejecting a truth.  
It is good to be as soft wax if there were no stamp, no impression to be received but Gods and truth; but soft wax is dangerous, when so many false stamps and corrupt impressions are abroad. Oh that God would make us wax to receive every impression of truth, but rocks of flint against any impression of error. Oh that he would open our eyes broad to receive and let in any light of God in these knowing times, and shut our eyes against any error or false light. Oh that he would give us a preparedness of spirit to embrace any thing of him, and a heart locked up against any thing which is not of God. Oh that he would make us tender of rejecting truth, but harden us more against any way of error; that he would make us fearful to reject truth, but valiant also to resist error in our generation.  
4. A fourth ground of abounding error, hath been the want of holy discipline, and a regular way for the suppressing of error. Certainly such a blessing goes along with the right administration of the government of Christ, as to suppress errors, and reform the erroneous.  
Indeed a bad discipline, as it doth restrain and suppress many glorious truths, for certainly truth hath but little shadow, little shelter from a corrupt discipline, I say as it doth suppress and restrain many a truth, so it may be a restraint unto some errors, it may restrain some upon politic grounds, but it can reform none; We have had a bad, a corrupt discipline, such an one as hath been a mother, a nurse to many corrupt and sinful opinions, both in doctrine and in worship.  
1. In doctrine, witness those gross points of Arminianism vented with licence, nay of Popery too, as was evidenced in the Minister's Remonstrance, and that out of many books put out by public licence; viz, Auricular confession, Authoritative absolution, Prayers for the dead, etc.  
2. In worship too, witness all their Altars, Crucifixes, Adoration toward the East, Pictures, Images; the Table was an Altar, the Minister was a Priest, the Sacrament was a Sacrifice, and there wanted nothing to be added to it but the name of Mass, and to call it the Sacrifice of the Mass. It hath been a fence indeed against truth, but a gap to let in error; a natural mother to corrupt opinions, but a stepmother to sound doctrine. Indeed, some errors had their frowns, few their blows, them that had, it was not as they were errors, but as the persons which held them were enemies to them.  
This I speak the rather, because men say it was better in the Bishop's time then now, for then there were not so many errors; I say there were, yea and such as were more dangerous, being foundation errors, such as opposed the power of godliness, such as were flatly opposite to the offices of Christ, such as were destructive to the true religion, and such I know none on foot now; if there were, yet they had their being then, and their corruption in doctrine and discipline, hath been a great occasion to the breeding and begetting of them; if you say though they were in that time, yet they durst not appear: I may say again in answer to that;  
1. There were other errors fare more dangerous, that durst appear both in Press and Pulpit.  
2. Again as those errors durst not appear, so neither was the truth suffered to appear; for one error which they suppressed, they held down many a truth; if they suppressed error, they murdered truth, and stifled it.  
3. If they suppressed any, yet they reform none; It is the proper work of the discipline of Christ, rather to reform then to restrain, rather to amend then to suppress, at least to reform with restraining, and to restrain together with reforming. Indeed to suppress by reforming and amending, and not by silencing and smothering them, which was their way, and the great occasion of the swelling and not the abating of them. As it is with Rivers, the stopping of them, doth but swell them and increase them the more, it doth not any way lessen and abate them.  
Certainly the way of Christ to deal with errors, is to endeavour to reform them, to amend them, to preach the word boldly, to convince gainsayers, to admonish, to exhort, to reprove, to mourn over them; and when nothing will do, to eject them and cast them out, Tit. 3.10. and when that is done, not to leave them, but to labour still to convince them, to mourn over them. Government as Christ's doth not reach to crumenall or corporal punishment, either to the punishment of the body or the state, as I shall show at large hereafter when I come to set down the ways which are left us in the word to restrain, to reduce men from error.  
Now than the way which they went, silencing, suspending, imprisoning, fining of men, whipping undoing men; Certainly was not the way of Christ, for the reforming of errors; 
* Suadenda fides, non imponenda, saith Bern.  men are rather to be persuaded then commanded, rather to be dealt withal by the authority of God then of man, which is as nothing in heavenly things when God concurres not; but this I shall speak unto at large in the last question, and therefore will proceed no farther now. This is the fourth ground of abounding errors in our days, even the want of the discipline of Christ, the want of regular proceed in several Congregations and Synods for the reforming of them.  
5. A fift ground is, the too much connivance, nay encouragement that they find among the people of God, this is a great ground of broaching opinions. We say a receiver makes a thief; your readiness to comply with opinions, and to receive all, doth give great encouragement to broach them; It was that which the Prophet complained of in his time, Jer. 5.31. The Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so, and what will be the end thereof: o quam consentaneum, cries one in the reign of the Bishops, how did the Prophets or those Emissaries, Preachers, they had sent forth, prophesy falsely, and how did the Priests bear rule by that means? they held up the standing and dignity of the Bishops, and how did the people love to have it so? they were well enough pleased and contented with their doctrine and way; We were like Issachar, who thought rest was good, although it was with burden; and you see now what is the end thereof.  
Some of this may be appliable to us, the Prophet's Prophecy falsely, and my people love to have it so; there is too much connivance, too much content, too much pleasing among the godly themselves in variety of opinions, though none under the notion of error. Indeed there is thus much good in it, that things come to be debated and scanned, by this we come to search upon what grounds we stand, we come to sift out the truth of God, which certainly never was more clearly revealed, then when some errors have been the occasion to clear it and bring it forth, as I shown before. In the point of Freegrace, in opposition to man's freewill in the work of conversion, which had not been so fully discovered, if Pelagius had not broached that error, that a man might be saved if he would. So the freeness of God's grace in justification, had not been so clearly discovered, if the Papists had not broached and maintained that error of justification by works.  
Indeed were they undoing errors that are preached and held forth by any, St john's rule comes in, Epist. 2. ver. 10, 11. If there come any unto you, and bring not this doctrine, that is, that Jesus is the Christ, as he shows you before, ver. 7, 8. Receive him not into your houses, neither bid him God speed, for he that biddeth him God speed, is partaker of his evil deeds. So then did you know any to hold forth fundamental errors, such as are the overthrow of faith, or destructive to the power of godliness, there is no countenance to be given to such, you make yourselves sharers with him in his fin, and bring upon yourselves the same guilt. And therefore saith Paul, Tit. 3.10. A man that is an heretic after the first and second admonition reject, knowing that he that is such, is subverted, and sinneth being condemned of himself.  
These are the rules for undoing errors: Nay and were they defiling though not da●ning errors, were they but sinful, though not destroying errors, yet if they were evidenced to us, and manifest to us to be errors, we ought not to connive at them, to countenance them in their way, but to admonish, to reprove them, to exhort them, and use all possible ways left by Christ to reclaim them.  
But now when the things held forth are but merely opinion, or if more, yet they are not any way injurious to faith, or hurtful to the power and practise of godliness, than there may be more agreement, the difference of judgement should not in this case alienate affections, though you are not all of one mind, yet you are all of one heart, and here you differ only about the way to advance God's glory. You have both cordial affections to God and Christ, you desire to bring him glory, only you differ in the way; one thinks this way, and the other this, and in both it may be the Scripture is silent, or holds out as much for one as the other. Now in this case why should there be falling out: certainly diversities of opinion, may be countenanced, and yet without sin, provided that it doth not arise, either from fickleness, unsettledness and inconstancy in us, or from pride, that we love to side and differ from others, or that it doth not tend to make disturbance of the peace of the Churches of Christ. But I am too long on this; I will therefore conclude this second general, the ground of abounding errors, and come to the third.  
Q. 3. What are the grounds that so many are carried away; And because this question doth fall in so much, with the former question, therefore I shall be short on it.  
In brief then I shall resolve all into these two general grounds.  
1. Weakness. 2. Wickedness. One incident to the godly, the other proper to the wicked.  
The first ground that men are carried away with error, it is weakness. I will branch this into three particulars.  
1. Weakness of judgement, which is the weakness of head.  
There are many, who though they have grace and good affections in them, yet want knowledge; they are babes in understanding, they want judgement to examine, and try opinions, the things in controversy are above their fathom, their line is too short, and they want sufficiency of light to discern of things that differ, to distinguish between truth and error, there is a great deal of sophistry in error, there is the head of the serpent in it, who was too subtle for our parents in innocency; it may be an error may be handed out to us, by holy men, and represented to us, under fair specious and high pretexts, and we ourselves want wisdom or knowledge to see to the bottom of it, and therefore embrace a shadow for substance, an error for truth.  
2. Want of stability, though they have some knowledge, yet they are not fixed and established in the truth, there is a kind of lubricity and fickleness, and inconstancy of spirit in men, which the Apostle takes notice of and blames in Ephes. 4.14. That we henceforth be no more children tossed too and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness whereby they lie in wait to deceive; too many who are of this temper, like children tossed too and fro, and carried about with every wind of doctrine; It is a metaphor taken from a weathercock, which is carried about with every wind, it stands this way now, but it is because another wind blows not, they are not fixed and established in the truth. There are many who are fixed and grounded in error, and too many who are unstable and unsettled in the truth, which doth not merely arise from want of knowledge, but from want of stability: They are of uncertain and unconstant spirits; that spirit which many men have in error, would be a precious spirit if it were joined with the truth; but to be stable in error is a punishment, and to be unsettled in truth is our sin; and yet how many who are fixed in the one, and will boast of it, I thank God I am no changeling, when others are unstable in the truth. I have sometimes thought what might be the ground of this inconstancy and instabability of spirit, in those who yet are full of good affections.  
And to let go the natural grounds which arise from the tempers of nature; I have thought of these four spiritual grounds.  
1. Want of knowledge, they are but yet babes and children in knowledge, and therefore may be unsettled, according to the measure of knowledge, such is the measure of settledness and stability of spirit; if we knew perfectly, we should never change, but we know but in part, and therefore being imperfect in knowledge, we are also imperfect in our stability.  
2. Want of grace, I say degrees of grace, not truth and essence of grace; this the Apostle sets down, Heb. 13.9. Be not carried with divers and strange doctrines, for it is a good thing that the heart be established with grace; here was inconstancy in them, what was the reason? they had grace, but were not established with grace, they wanted such a measure as to establish their hearts: Grace will ballast the most unsettled heart, it will fix the most unfixed spirit; a little grace will so fix the heart, as 1. It shall never entertain any fundamental error; 2. Nay he shall never make any error his choice: 3. Nay if he give way to any error, it is still under the notion of truth▪ A little grace will do this, but there is required a greater measure of grace to establish a man in the truth, and to preserve a man that he shall not be led aside with any way of error.  
3. Want of comfort may be another reason of instability. It may be a man hath walked in these ways, and finds no comfort in them, his heart is troubled, he can get no peace, and because they find not comfort in those ways they expected, they look for it in other ways. It is a sad thing for a soul to be without comfort. As the body without the soul is dead, so is the soul without comfort; that which the soul is to the body, comfort is to the soul, and therefore men in the want of comfort, are apt with the Bee, to go from flower to flower, from one opinion to another, if God keep them not; upon this ground many have fallen to Popery, because they could not get comfort upon the principles of our Religion, which affords no comfort to them who would reserve their sins.  
And upon the same ground, men under troubles, and wanting comfort, they are apt to run from this opinion to that, hoping in all to find comfort to their troubled spirits. Like men sick of a Fever, they think their disease is in their beds, when it is in their bodies, they think by shifting of beds to be rid of their distemper, when yet they carry the distemper with them; yet some refreshment for present may come with change, but certainly it is a great mercy, and a wonder of mercy, when men have long been in trouble, and in want of comfort, that God hath kept them, and not suffered them to seek for comfort out of God's way, that he hath not suffered them to run into any way of error to find comfort; that he hath given them patience to wait upon God in the ways of obedience, in his own way: And rather to charge themselves then the way, if they want comfort, and surely the fault is at home; either you are formal in your walking, or you hold compliancie, though you give not entertainment to some corruption; or you give way to your own unbelief, the doubtings and misgivings of your own spirit: or God is willing to deny thee comfort, for thy further exercise, to quicken, to humble, to put thee on self purging, but at last he that shall come, will come.  
4. A fourth ground of instability, may be the violence and heat of their affections to find out truth; which puts them on to an inquisitiveness, a trial, a search of all things. In which search it may be this appears a truth, and may be another time there seems a truth in another, men are not settled while they are searching, they are not fixed while they are enquiring; their good affections prompt them on to inquire after truth, and during inquiry they are unfixed and unsettled in the truth. And so much for the second general ground why many are carried away, viz. want of stability.  
3. A third ground, too much credulity: Some men are too slow to believe, and some are too facile and easy of belief; to be too slow to believe when God speaks is our wickedness, and to be too facile and easy of belief what man speaks is weakness. It is not good to be slow to believe a truth, and it is evil to be facile to believe an error, and yet both these may arise from the same grounds in the spirit. A man is slow to believe a truth, because he doth suspect it an error, and he is facile to believe an error, because he doth apprehend it for a truth, so that both these may arise from the honesty of a man's spirit; in the one he is fearful to entertain an error, and therefore slow to believe a truth; in the other he is fearful to reject a truth, and therefore gives entertainment to an error. Fear is oftentimes made a shooing-horn to draw on an error, and to hold out a truth. But this I am not now to deal withal. That which I am now upon seems the contrary to fear, viz. too much credulity and easiness of spirit to believe, which though it be contrary, yet two contrary causes may produce one and the same effect: Error may be the effect of an excessisive fear, as well as of an easy faith, though indeed it be more properly the effect of too easy faith, then of an excessive fear. Men that take all upon trust, are like to be deceived: And it is a main ground why many are carried away with error, their overmuch credulity, their easiness of belief: There is too much of this temper even in the godly themselves, and I have thought of divers grounds of it.  
1. This easiness to believe, doth arise from the great esteem of the wisdom and holiness of those who hold forth an opinion, if indeed he were learned and not godly, or if he were godly and weak in knowledge it would give some place to jealousy, but where these two meet together, they have great authority upon the spirits of men, and all that proceeds from such men, is received as infallible truth; men take things upon trust from an honest man, but they will examine what a cheater brings; if an honest man bring you gold, you will scarce try it, especially if he say it is weight, he hath tried it, and he knows it to be weight; but if a dishonest man bring it, though he say it is good, yet you will try it: Men will suspect a truth if a liar tell it; and therefore Christ would not own the Devils acknowledgement of him, when he said thou art the Son of God. But they will be ready to believe an untruth if an honest faithful man affirm it.  
When you hear any news of great concernment, the first thing you inquire is, of what credit is the author, and if he be thus qualified:  
1. That he be a man of great intelligence, one who knows much of affairs.  
2. If he be a wise man and an honest man, one who is not over credulous, that will believe all, and disperse for truth what ever he hears, if he be one who hath seldom failed in his intelligence, one that hath often spoken truth, you conclude, that what ever he brings is truth: and yet it is possible for this man to publish a falsehood too.  
So if you know one who is a wise learned man, a man hath much commerce with Heaven, and intelligence thence, one who is godly and holy, and a man not apt to receive all opinions, not overcredulous to take in all, nor forward to vent all which he hath heard; nay and perhaps hath been one who hath delivered many glorious truths of Christ: why such a man you are ready to receive all from him, even as Gospel, you believe all he saith, every thing comes with a great deal of authority into your spirits: And yet its possible for this man to be mistaken, it is possible to err; we know but in part, saith the Apostle, and who can say he is infallible in his knowledge.  
Indeed there is much to be given to a man thus qualified in points that are of less concernment, and controverted on all sides; and this may be done, I conceive, without any prejudice to faith, I say it may be done, and yet not to resolve our faith into the authority of men. But when this carries all, when opinions are drunk in because they are the judgement of such men, or because such men, so godly, so learned, so faithful do hold them forth, this is to pin our faith upon another's sleeve, this is to resolve our faith into the authority of others (and is a shred of that garment whereby Babylon is distinguished,) it hath much of the Roman doctrine in it, I believe as the Church believes: so I believe it, because such hold it forth. And that is the first ground of overmuch credulousness in men, which we had need to beware of; and the more, because we are too apt to slide into it, and put man in God's steed to us.  
2. A second ground of this overmuch credulousness, is the benign and fair aspects which an opinion carries. It may be you hear of an opinion, and it is comely dressed, it carries such fair and benign aspects, it looks so lovely that we are ready to receive it, and give entertainment to it without any more examination. Thus the Devil beguiled Eve at the first, the Apostle tells us she was deceived; and what deceived her? it was the benign aspects which the fruit carried; you read it, Gen. 3.6. And when she saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, here were the benign aspects, the lovely looks of it; and what follows? she took of the fruit thereof, and did eat, and did eat her death in it, too; so here when we look upon the benign and fair aspects, which an opinion may seem to carry, we are ready to receive it, and give entertainment to it, without further trial: This is to work upon the understanding by the affections, which is a preposterous and a dangerous way, because the affections are blind, coecae potentiae, and those gained, they win the understanding to them, by enticement, not by demonstration, they inveigle, they do not inform the understanding, they persuade by enticing, and not by evidence and reason. A man may well suspect those opinions which are wrought upon the understanding by the affections, and not by demonstrations; the affections often inveigle the understanding, sometime enforce it; sometime they bribe, sometime they threaten the understanding into an opinion; its dangerous for the affections to work upon the understanding: The less the understanding hath to deal with the affections in judgement of truth or error, and the less the affections with the understanding, the safer and clearer is the judgement. A man may well suspect those opinions which are wrought upon the understanding by persuasions, and not by demonstrations. The Philosophers used to say, that to win the understanding by gaining first into the affections, is to woe the Mistress by the maid. Affections are to attend and serve the understanding, and not to enforce it, they are not to tell what is truth, but to follow the understanding with love and delight, in the embracing of it. Suspect that for truth that you are threatened or bribed into. And so much for the second ground.  
3. A third ground of credulousness is, the similitude and likeness which error may carry to a truth of God; you must know that though God's people may entertain error, yet not damning, though defiling errors; nor do they entertain any error, as an error, but under the notion, nay apprehension that it is a truth, and there is such similitude which an error may carry to truth, that they may entertain it without debating and examining of it. I told you from the 2 Cor. 11.13, 14, 15. That Satan might transform himself into an Angel of light, and so may represent error under such a show of truth, that it is not for every one to distinguish between that and truth.  
There was never any error set on foot, but it was endeavoured to be grounded on the Scripture, the word is pleaded on all sides, and many places alleged which may seem to afford strength even to false opinions, by which an error may be represented to them who are not able to discern, as if it were a truth. There are but few errors in our days, but they carry some resemblance of truth with them, at least the face and appearance of truth; nay but few but have some ingrediency of truth in them: and therefore carrying such a resemblance with truth, looking upon the first view, like a truth, the best may be deceived with error instead of truth, if they take things on trust, though this deceit shall not be an undoing deceit, if it be not an undoing error, and that God's people shall never be given up unto: We say though error fortunae, a mistake in the estate, doth not cause an annullity in marriage, yet error personae, the error of the person doth: if you were married to one whom you took to be another person, this doth cause an annullity in the marriage. The entertainment of truth or error, is a kind of marriage between the soul and it, and there is a firm marriage between corrupt hearts and error: but the contract which is between a godly man and error, is a false contract, and therefore that claim which error hath to him, is a false title, because though it be an error, yet he entertained it for a truth, and therefore it shall not damn him, though it doth for the present defile him.  
4. A fourth ground of the credulousness of the godly, their facile and easy belief, it is the high and specious pretexts which an error may carry: Error may bear as big a sail, and hold up as high pretexts as truth itself, and this may prevail much to the entertainment of an error, this is a great advantage which error hath. It may hold forth the same authority, bear itself up upon the same bottom; it may pretend holiness, the glory of God, the good of our souls, etc. and what not? Do not the Papists hold forth the same authority for their errors, which we do for truth? do they not persuade to the entertainment of them, by the same arguments? will they not tell you, that these are for the glory of God, for the good of your souls? Was it not the usual argument of the hierarchy for their superstitions, and humane inventions, for their Altars and Jesu-worship, and bowing towards the East, with the rest, that all this was to declare our reverence, humility, etc. in coming into God's presence, it was for the glory of God? etc. And are there any errors now, that carry not as high, as fair pretexts, as specious shows? Who doth not say, lo here is Christ, and here is Christ? who doth not challenge patronage from Heaven for their several opinions? who doth not stamp their opinions with the authority and mind of Christ? Is it not that which Christ doth here foretell, they shall come in his name, that is, they shall pretend to do so, they shall pretend his authority and commission, and they shall say, I am Christ, they shall pretend, that that which is held forth, is the mind of Christ, which sets out the danger of the temptation; such an error coming with such high and specious pretexts, being held forth with such authority, may prevail much towards the entertainment of it. In our days if we look upon the present contentions of the times, the cause now on foot and acting sadly with the sword, do not our adversaries hold up the same pretences? do they not speak in our own language? do they not say the same things, that they fight for the Protestant religion, Liberty of the subject, Laws of the Land? and if we take all on trust, how dangerous to be deceived? When the Pirate hangs forth your own colours, there is danger of robbing. The Crokadile sheds tears when he hath a mind to shed blood; the foulest designs are often masked with the fairest pretences; the spider's web is full of art, but she herself is full of venom: you may truly suspect most venom, where you see most art. There is not any bad cause, nor any error, but is handed to us under fair pretexts and specious colours, which wins many: and that's the fourth ground.  
5. A fift ground why men are apt to take opinions upon trust, either because they cannot try them, they want knowledge and wisdom to examine and try them, or they want judgement to determine upon trial; either they cannot, or they are unwilling to put themselves to the trouble in the trial of them: But I pass this. We have done with the first ground, why men are carried away with errors, and that is weakness; 1. Weakness of understanding. 2. Want of stability. 3. Too much credulity, and I have given you the several grounds of these also.  
We come now to the second general ground, why men are carried away with error.  
The second ground, and that is wickedness; 
A second ground men are carried away with error.  the first was incident to the godly, this is proper to the wicked only. A godly man may entertain an error out of weakness of head, but not out of wickedness of heart. A godly man he entertains an error with honest affections, and to honest ends, and a wicked man entertains a truth with corrupt affections, and for corrupt ends: He is carried naturally to error, he is nothing else but darkness and error, but he goes not to truth without a bias: To that which is evil, he hath a natural motion, a principle within carries him; but to that which is good he is moved by weights, either fears or hopes. Naked evil he can close withal, but truth must have a bait, else he hath no heart to it.  
Godliness is no gain he thinks, u●lesse he can make a gain by godliness: as he will forsake truth to preserve his estate, so he will entertain error to gain an estate; men will make all serviceable to that which is their God: Mammon is his God, and therefore all is serviceable to that; he will either wave truth, or embrace error upon this ground, to advantage himself.  
We say, all other desires they are serviceable to the great desire; 
Caeterae cupiditates ingenti cupiditati subservient.  what ever is a man's master-desire, all the rest are servants to it: as all other lusts they are serviceable to the master-lust, etc. Now Mammon the world is his master-desire, and therefore all other veils to it and serves it. To be short, he is a man who moves not out of himself, self is the spring and principle, and self is the end of all his motions. When he receives a truth, he will ask what it can do for him, before he bid it welcome: and so when he entertains an error; here is the difference, some truths he will not receive upon any terms, and those he doth entertain, they shall bid high and offer largely, before they shall be welcome: but now error shall be entertained at low rates, even at any hand; he will not stick with it, it is his friend, his flesh and blood. Corrupt men they seldom scruple errors, but they scruple entertainment of truth. I have heard some to scruple to go to prayers in their family, and they say, Where have we a word for it? its superstition and will-worship, and yet they have never scurpled to drink, to bezzle,—  
Some who never scrupled to swear oaths enough, but yet scruple a religious oath. The Jews scrupled not to murder Christ, but scrupled to have him hang on the cross, because of the preparation to the Sabbath.  
men's scruples of conscience are oftentimes the punishment of their looseness of conscience. I shall proceed no farther upon this. It would be endless to set down the many grounds which corrupt hearts have for the entertainment of error. And because I have spoken already much to this purpose upon a former inquiry, I shall therefore shut up this, and come to the next question propounded, which is the fourth general laid down.  
Quest. 4. Who those are that are in danger to be carried away, and led aside with error?  
Before I come to give a full answer to this, we will premise three or four things, which may be serviceable to the more clear and distinct answer.  
1. There is no man can plead immunity from all kind of errors, there is not a man but is in danger to be led aside with some error or other, as we say of sin, ●in atham asher lo jechate, there is no man which sins not; so we may of error, there is no man who errs not.  
There is no man on earth, who hath an unerring privilege, an unerring spirit, no not all men on earth together; not Fathers, Synods, Counsels, but are subject to error, as is confessed by all, and largely proved against the Papists; that is the first, that no man can plead an immunity and freedom from any kind of error. Nemo sine crimine, & nemo sine errore, are alike.  
2. That even the best men are subject to the worst of errors: I say the best men on earth are subject to the worst of errors. Subject I say, what's that? that is, they are incident to them, they are liable to them, that's something, as our bodies are incident to all sickness, so our souls to all sin and error too.  
But that is not all, to be subject to error, is not only to be incident to it, but be inclinable, and that's more. A man may be incident to many sicknesses, which yet he is not inclinable unto; inclinableness doth not only imply a passive capacity in the subject, but a prepared disposition. As in hard wax there is a passive capacity, but in soft wax there is a prepared disposition to receive the impression of the seal. And in saying the best of men are in themselves subject to the worst of errors, I do not only mean they are incident, but inclinable; they have not only a passive capacity to be corrupted, but they have a prepared disposition, as to sin in practice so to error in judgement: yet this inclinableness is not alike in all, it is capable of degrees, not as it is by nature, for so all are equally corrupted, but as some have improved their corruptions more than other, some are more inclinable, and some to one error more than another.  
3. That though none can plead immunity from all kind of errors, nay though the best of men may be subject to the worst of errors in themselves, yet are the Saints secured from such kind of errors by the grace of Christ: though they are subject to all, yet they are secured from some, I say, by the grace of Christ.  
I have formerly told you from that 1 Cor. 3.10. that there was foundation-truths, and building-truths, so there are foundation-errours and building-errours, damning and defiling errors; all errors are defiling, but all are not damning, all are dangerous, but all are not destructive.  
Though the godly are incident to defiling, yet Christ hath secured them from damning errors, though they may be carried away for a time with sinful and dangerous errors, yet hath Christ fenced them from destructive and undoing errors: And this I conceive expressed in these two places, Joh. 10.4, 5. The sheep follow him, for th●y know his voice, but a stranger they will not follow, for they know not the voice of a stranger. This place by all Interpreters, is taken for following Christ, in doctrinal truths, and it must be meant of necessary or fundamental, not of accessary and building-truths. It must be meant of such doctrinal points as are essential to salvation, and the being of godliness, not to such which are less necessary, and are only of the wellbeing of a Christian; for if you look there, even the sheep of Christ have followed the voice of a stranger, embraced error instead of truth: as I could instance in all ages: which hath arisen not from the wickedness of their affections, so much as from the weakness of their understandings: not from their willingness to embrace error, but from their weakness to discern of truth.  
The other place is Matth. 24.24. There shall false Christ's arise, and false Prophets, and shall show signs and wonders, that if it were possible they should deceive the very elect: by which it is implied, that it is not possible for the elect to be deceived, they may be led away with dangerous, but not with destructive errors, with defiling, but not damning error: So that's the third, though the best of men are subject to the worst of errors in themselves, as men, yet they shall be secured from such, by the grace of Christ.  
4. That though Christ hath secured us from damning and undoing-errours, yet our security lies in the use of means, the way whereby he doth secure us, is in the use of means, viz. hearing, reading, prayer; hence doth Christ exhort us, caution us, and admonish us, Take heed that no man deceive you. This caution doth not imply, that we may be thus deceived, for he tells us, that it is impossible that the elect should be thus deceived; but by this as a means, Christ preserves us from deceit. It is a false collection of the Papists and Arminians, from such places as these, to infer a possibility of being deceived; as in other places, Let him that stands take heed lest he fall, from thence to infer, that it is possible for God's people to fall. Indeed we say, it is possible in respect of us, but impossible in respect of the promise and grace of Christ.  
Indeed these cautions are used as means to preserve us in our standing, and keep us from falling, but they do not any way prove, that God's people may fall. These things I do but hint at, to set you right in the understanding the meaning of these cautions, lest you should make bad collections from them.  
Cautions imply not a possibility in the thing, but serve in stead of means to prevent it. And you see it plain here in this 24 verse; Those whom Christ promiseth to be preserved, and saith it is impossible that they should be deceived, yet to these he gives these admonitions and cautions, which are means of their preservation: Take heed that no man deceive you. Christ doth not promise preservation to our security, but to our sedulity; not to our neglect, but to our use of means: he that promised Hezekiah should live, decreed that Hezekiah should eat. He that 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist. Rhet.  hath ordained to the end, hath determined to the means too; and therefore Hezekiah used physic after God promised to prolong his days.  
And this by the way meets with two dangerous errors that are in many, both as touching perseverance and seduction. 1. Perseverance, Oh say they, I shall never fall, God hath promised to preserve me, he hath said I shall not fall, etc. But you must know the promises of God, though they be free in fieri, yet are conditional in facto esse; though they are made out of mere grace, yet they are performed upon some subservient duty in us, especially promises of this kind.  
There are two sorts of promises. 1. There are promises of grace. 2. Promises to grace: the promises of grace they are absolute and free, but the promises to grace they are upon condition of our exercise and improvement of grace: As in that place, To him that hath shall be given; this is not a promise of grace, but a promise to grace, wherein God engages himself to them who improve either gifts or graces, to them of grace shall be given more. And the Apostle hath the same; add unto your faith virtue, to your virtue, patience, etc. 2 Pet. 2.5, 6. for if these things be in you and abound, ye shall neither be barren, nor unfruitful in the knowledge of Christ, there's a promise to improvement: and that is the first, though God promised perseverance in grace, yet hath he promised this to the use of means for our preservation; or rather he that hath decreed the one, hath determined the other as the means whereby we should be preserved.  
There is a second error into which we are apt to run, as touching seduction; men read this, that God will lead his people into all truth, that they shall not follow the voice of a stranger, that it is impossible for his elect to be deceived; and thereupon some may grow secure, too wanton, and adventure too far, even run into dangers of seduction, out of a vanity to try all things, and rash confidence that God will preserve them from being deceived.  
But you had best take heed of going out of God's way, in confidence to be preserved: we ought to try all things, but we had need to beware we do not put ourselves to trials above our strength of grace received, in hope that God will not suffer us to be deceived. Some trials may be temptations; we pray, lead us not into temptation, and therefore are not to carry out selves into them. It is good for a man to know his own strength, I mean the strength of grace received, lest you put yourselves upon too hard a temptation. God hath promised not to suffer us to be tempted above our measure. And when God brings us into a temptation, he will not suffer us to be tempted above our measure; but when we bring ourselves into it, God may suffer us to fall.  
If a man were unavoidably brought into an Idolatrous Temple, or to Mass, he might trust in God for strength and grace to preserve him, and might look up to God for preservation: but when a man shall put himself upon such a temptation, either out of vanity, curiosity, or desire to see novelty (though it were not unlawful to afford presence in an Idolatrous worship, which yet it is,) yet doth a man put himself upon a greater temptation than he can in God's way with confidence expect preservation from, or deliverance out.  
The same may I say of other things, though we are commanded to try all things, yet we must take heed of wading above our depth, of putting ourselves to the scrutiny of those things which are above our reach, lest we make this trial a temptation to us. Good affections are often carried away with specious words, which lead their affections, but do not persuade the understanding.  
As a man may be too profane in his neglect: so he may be too curious in his trial.  
This is our comfort, truths necessary, are truths evident; and for opinions, I would neither be a Gallio, who rejected all, cared for nothing; nor a Sceptic, to examine all: some are to be sifted into for edification, but others are to be rejected as temptations.  
I speak this the rather, because some think they are bound in conscience to hear and read all, etc. which yet is burdensome, dangerous, nay impossible: man's life is too short to travel over the births of many ages, especially if former ages have been as pregnant as our present age is. Besides the Apostle tells us, Rom. 14.1. Him that is weak in faith, do not receive to doubtful disputation: and why so? lest you should stagger him, unsettle him, trouble him: and certainly if they are not to be received to doubtful disputations, they are not to go to them; if it had been their duty to go, it had been the others duty to receive them. Indeed we are to search, let not any profane, lose, careless, secure atheist think I give indulgence to his laziness and security: Let not any think I go about to patronise or countenance their carelessness: You are to search, God is revealing glorious things in the world; many precious truths come masked to you under the notion of error, and many errors may be handed to you, and seem to borrow the name of truth; we had need to search, we had need to pray, we had need of a discerning spirit. Only this, take the measure of your own strength, and put not yourselves to difficulties above your measure: if you meet with difficulties in these knotty times, be not too swift to conclude, make not your conclusions, before your premises are framed. A man may be too soon in an error, too long out of a truth; but that man is in a truth too soon, who embraceth it in his affections, before it be made evident to his understanding, who entertains it, before he can in some measure maintain it, who concludes, before he hath cleared. That cannot be good judgement that is passed before evidence is brought in: Nor that can be no orderly receiving of truth, before which there hath not gone discussion and search.  
But I will proceed no further, these are the four things which I thought to premise, before I came to the answer of the query.  
1. That no man can plead an unerring spirit, an immunity from all kind of error. 
Consul misner de eccls. p. 657, etc.   
2. That the best of men are subject to the worst of errors.  
3. That though they be subject to them of themselves, yet are they secured from them by the grace of Christ.  
4. That the way Christ doth secure us, is in the use of means.  
We now come to the resolution of the Query, viz.  

Who are in danger to be led aw●y with error.  Qu. Who those are, that are in danger to be led away with error.  
1. All such who have not retained the notions of God in a holy and pure heart. A corrupt heart is neither a fit receptacle for the receiving, nor fit house for the entertainment of truth: A sinful heart will not long be the house, nor truth long a tenant there.  
Indeed where truth comes and abides, it comes not as the tenant, but as the Landlord, the Master of the house, that will dispose and order of all according to his own rules. Now this no sinful heart can brook withal, he would take in truth to be his servant, but not to be his Lord; he would close with truth to serve him, but not to serve truth; he would live on truth, but truth shall not live on him, to speak plain, he would entertain truth, no further than it will maintain him: this is a corrupt heart, and will not long be the receptacle of truth; such a man is in the high way to be carried away with error.  
He that will not be God's servant, shall be the Devil's slave; he that will not be a servant to truth, shall be a vassal to error.  
As we say, he that will not be under the sovereignty of Christ, shall be under the tyranny of sin; he that will not be under the command of grace, shall be under the power of lust: so he that will not be subject to truth, shall be enslaved to error: you have something of this expressed in Rom. 1.21, 25, 26. 
Rom. 1.21, 25, 26.  Because when they knew God, they glorified him not as God, etc. for this cause God gave them up to vile affections.  
2. All such who have not entertained the truth with love of it, men that take it into their heads to know, but not into their hearts to love. Truth hath rather a tyranny then a sovereignty over some men; it awes many, whom it doth not persuade, it convinceth their understandings, but doth not convert and turn their hearts, their heart is up in rebellion against all their light; their affections are in arms against all their knowledge, and their spirits are not brought into a peaceable subjection to those things revealed. And such men truth will quickly be weary of them, or they of truth, where the heart doth not close with truths revealed, but still stands up in arms against it, this man is in danger to be given up to a way of error. You have this in 2 Thess. 2 9, 10. 
2 Thess. 2 9, 10.  Because they received not the love of the truth, that they might be saved. For this cause God shall send them strong delusions, that they should believe a lie, and be damned.  
It may be God hath revealed some truths to thee, and thou hast entertained them into thy head in notion, but not into thy heart with love and affection, here is light without heat, thou hast no heart to embrace those things revealed, may be upon examination tho● findest they will not suit with thy greatness, with thy interes●, with thy hopes, thy aims, thy ends, and therefore cannot cordially close with them, thou cannot deny thyself, and become a servant to truth. Thou art the man who art in danger to be given up to a way of error.  
3. All such who have not walked suitable to those truths which God hath revealed to them. It may be thou hast had many precious truths revealed to thee, and thy corruptions would not suffer thee to walk suitable to them, there is light in thy head, but darkness in thy life, truth in the understanding, but error and sin in practice and conversation, let me tell thee thou art in danger to be given up to error. Men that will not do what they know, shall not know what to do; men that will not follow the guidance of truth, shall be led aside with error, Sin in practice will bring in error in principle. Men of a bad life, cannot long be men of a good belief, 2 Thess. 2.12. 
2 Thess. 2.12.  the Apostle tells us of such, who were carried away with the deceiveablensse of error, who have not believed the truth, but have taken pleasure in unrighteousness. If you know God's will, and will not do it, if God have revealed his mind to you, and yet you will not square your lives to it, if you will walk in ways that are not good, notwithstanding God hath revealed the evil of them, you are the men are in danger to be given up to error.  
4. All such who have embraced and adhered to former truths out of partial respects, private and corrupt ends, these are in danger to be led aside with error.  

Vix queritur Iesus propter jesum.  There are many corrupt ends for which most men, either embrace or adhere to truth: few seek Christ for Christ, so few there are that do embrace truth for truth. Now this is certain, 
* Qui hoc desiderat propter aliud, non hoc desiderat, sed aliud.  he that desires any thing for another thing, doth not desire this, but the other thing, and therefore can as well close with an error as a truth, if it may be serviceable to that end which he desires. It would be an endless work to tell you all the corrupt ends which men of corrupt principles have in the embracing of truth. Indeed who can do it? one man perhaps sees it a way of gain, of honour, of preferment and advancement (though this hath been very seldom that greatness did lie in the way of goodness and advancement in the way of truth) yet such a time may come, and therefore a corrupt heart sides with it, or perhaps he sees such and such whom he knows and values this way, and therefore he goes the same way with them.  
Men that do not believe truth, nor love truth, may side with it for corrupt ends. Leo the tenth, that monster of men, though he had mean thoughts of the Gospel, 
Quantas nobis divitias comparavit haec ●abula Evangelij.  yet he could side with the Gospel, because it brought treasure into his coffers. Most men do entertain truths, as you do servants (as I have told you) and will examine and know what they can do for them before they do entertain them; or they adhere to truth, as the Ivy to the tree, which is not because it loves it, but because it sucks from it berries and leaves, because it nourisheth and succours it. By this craft we have our gain, saith Diana's craftsmen. As they said of an error, so many say of truth; alas how few men that entertain, naked truth, and that are willing to embrace truth with singleness of spirit.  
We say men always worship the rising not the declining Sun: So rising truths, advancing truths, enriching truths they will own. But who will own a sinking, a declining cause, who will close with a persecuted truth, an impoverishing truth, an imprisoning truth: Which is a plain evidence that truth is not entertained for truth's sake. Men will see nothing truth, that stands not with their advancements, their greatness, their accommodations; when truth comes once to live on us, we grow quickly weary of truth. And such men as these, they are in the high way to error, he that will be of truth's side, shall not ever be of the rising side. And when men cannot find these things in the ways of truth, and do see them in a way of error, they will forsake truth and close with error.  
5. All such who are not grounded and established in the truth. The house built on the sands stood not long, sandy foundations can never hold; men unbottomed can never be firm, like the weathercock, they stand but this way for want of a stronger wind: many who are of this uncertainty of spirit like water that are form according to the vessel that holds it, so they according to company they converse withal, like trees without root they are shaken with every wind, with every breath of men. It may be they read this, or hear this man, and they are full in his thoughts, another comes and leaves another impression on their spirits. This man is a poor man, he is nothing, his light is in others, he is darkness, his principles are in others, he himself is nothing, but what you will make him; he is a man to be argued into error or truth, according to the temper of his companion, he is upon a dark stormy sea, and steers by the light is held out, he hath none within him to guide him, and he fastens his boat to the next barge, moved by another's motion, for he hath none of his own. This is a man, a piece of paste fit to be moulded up in what form, and to what temper you please.  
When the stream or flood comes, it cannot move trees and houses, but it sweeps away what ever lies lose: so here when the stream of error comes, though rooted Christians stand firm, yet such who sit lose are apt to be carried away. And therefore the Apostle bids us, not to be ever children, carried away with every wind of doctrine, this is to be like weathercocks, which are moved with every blast, he bids us to labour to get established in the truth, even as a house upon a foundation, that nothing can shake or unsettle us.  
6. Such who have rejected truths revealed upon corrupt grounds, it may be there are such, whom God hath made clear convincing discoveries of truth to them, and yet because they could not stand with corrupt aims, and selfish ends, therefore they have rejected them as the Jews did Christ: how just is it with God to give up such to a spirit of error?  
It is the observation of Pareus upon the Jews, Act. 5.36. where you read of many of the Jews that were seduced, he tells us, 
* justo judicio Dei seducti multi fuerunt, ut crederent impostoribus, quia Christo fidem habere nolucruat. Par.  It was just with God that they should believe impostors, because they would not give credit to the truth. It was just with God that they should be punished with embracing a shadow, who had rejected the substance; with error, who rejected truth. Christians! you have had many clear discoveries of truth to you. Let not corrupt ends, selfish respects come in, take heed of rejecting any truth for corrupt ends, if you do, you will be in the high way to be led aside with error.  
7. All such who have the world for their god, men that have the world for their god, must embrace such a religion as the world will dictate to them. The Apostle tells us, The love of money will cause men to err from the faith; it will make men any thing to get the world, and any thing to keep the world. Demas is a sad example of this, he had the world in his eye, and he embraced the world and forsook Christ. The love of the world will make a man  to acknowledge truth; how  was Nicodemus to acknowledge Christ, and it was for fear of the Jews. It will cause a man to balk and decline truth. Men that have Court designs will not own any the Court frowns on, they balk them; So if men have worldly designs, they will never own those truths the world frowns on. Nay, it will make a man deny truth, yea truths professed, truths preached, truths contended for: upon this ground many of the Jews renounced Christ, because if they should acknowledge him, they said the Romans would come and take away their place and Nation.  
Nay the love of the world will make men embrace error in stead of truth, as you sadly see in Spira. There is no cause can be sure of them, whom either money or honour can buy out, such men they are only this way till they can mend their wages. As they say the wind it follows the abundance of exhalations: so they follow that way, where most abundance of profit. He that will serve God for a little, will serve the devil for more, he will be any way where most wages may be had.  
There are indeed four sorts of men, who will never hold to truth, or any cause of God.  
1. Ignorant persons, such as know not truth: we must first know and prove, before we can hold fast, the Apostle tells us so, Prove all things and hold fast that which is good. When men are ignorant and know not what is truth, how can they hold to it?  
2. Unsound hearted persons. Apostasy and hypocrisy, like the Symbolical qualities, one quickly slides into the other. It is an easy matter to make him an Apostate, who is first an Hypocrite. An Hypocrite is but an Apostate vailed, and an Apostate an hypocrite revealed. One virtually and in causis, the other actually and in effectis.  
3. A lover of the world. The love of money will cause to err from the faith, saith Paul. Demas was a sad example of that, he forsook Christ and embraced this present world, he went to be an Idol priest at Thessalonica, as Dorotheus saith. There is no cause can be sure of those, whom either money or honour can buy out: such men they are only this way till they can mend their wages.  
4. Cowardly and fearful spirited men. The fear of men will work a snare, Prov. 29.25. And this is one snare, it will not only make men  of truth, with Nicodemus, but balk, decline, suppress, nay fall to error and forsake truth. A fearful man will never be a faithful man: it's all one to trust a coward and a traitor: he that is the first will quickly be made the second. Fear will undo him, as it hath done many. To conclude, this is certain, who ever is under the command of any lust, truth hath no command over him: he that is given up to any sin, will quickly be given up to error too. And thus you see who those are, who are in danger to be carried away with error. And how much this Nation, nay every one of us are guilty of these sins, you will know, if you do but impartially look over them.  
1. We have not retained the notions of God in holy hearts. 2. Nor received truths with love. 3. Nor walked suitable to truths revealed. 4. We have adhered to truth for partial respects. 5. We are not grounded in truth. 6. We have rejected truth on corrupt grounds. 7. We have been servants to the world, and how just it is with God thereupon to give us up to ways of error, I have already shown you: to conclude then, if you would be established in these times, let it be your care;  
1. To get into Covenant with God, Jer. 31.34.  
2. Get to be his child, Isa. 54.13.  
3. Get to be his friend, Joh. 15.15.  
4. Get the Spirit of Christ, Joh. 16.13.  
5. Be willing to embrace truth revealed, and practise truth received, Hos. 6.3. Joh. 7.17.  
6. Be humble, Psal. 25.11.  
7. Entertain truth into thy heart. 1. Truth. 2. All truth. 3. As truth. 4. And with love of the truth. 2 Thess. 2.10. And thus much for the fourth Question.  
We are now come to the fift and grand Question.  
Qu. 5. 
Qu. 5.  The grand Question is, What may be the Examen of truth and error, I say, What are the Examen of opinions or the trials and discoveries of truth and error? In the handling of this, in regard it is the main of all, I shall take more liberty to be larger. And we shall break this into these four Queries.  
1. Who are to examine opinions.  
2. By what rule, or by what touchstone we are to examine.  
3. Who is to judge of them.  
4. By what marks or signs may a man be able to distinguish truth from error, and discover error from truth.  
We shall now begin with the first. And that is a main inquiry. viz.  
1. Who those are who are to examine.  
And if you ask the judgement of the Papists in this point, they will tell you, that none are to examine or judge of opinions or controversies, but only the Church, that is, a Synod of Bishops, or an Assembly of Roman Prelates. This is their tenant, that what ever the Prelates do define in cause of faith, that aught to be believed and received of all Christians without any examination or doubt, Bellarm. hath this passage 
* Ecclesia non potest errare in explicanda ●octrina fidei, & Christiani tenentur eam recipere, & non dubitare an haec ita se habent, debet Christianus sine examine recipere doctrinam Ecclesiae.  the Church cannot err in unfolding the doctrine of faith, and all Christians are bound to receive their determinations without any doubt, whether they be true or not. A little further he saith, Every Christian ought without any examination to receive the doctrine of the Church, that is, that doctrine, those prescriptions and definitions which they shall establish. And he gives one reason, because what they do establish and prescribe to others, they do it not as teachers, but as Judges. He hath these words, It is one thing to interpret the rule, after the manner of a teacher, another thing to interpret it after the manner of a Judge: to the explanation of it after the manner of a teacher, there is required only learning and knowledge, but to the explanation of it after the manner of a judge there is required authority. The doctor doth not propound his sentence as necessary to be followed, but as reason doth persuade: but the judge propounds it as necessary to be followed. Augustine and the rest of the Fathers had but the office of teachers, 
Aliud est interpretari legem more doctoris, aliud more judicis, etc. Bellar. Tum doctrinam ex D●o esse sat is inrelligium, cum a legitimo pastore proponi eam animad vertimus, etc. Greg. de Vol.  but Counsels and Bishops in Convention have the office of Judges, thus he— So that you see this is their opinion.  
1. That Christians are to receive all the explanations and definitions of the Church touching doctrine of Faith, without any Examination and doubt.  
2. That the Church doth interpret the Law of God or scripture not after the manner of a Doctor or Teacher, but a Judge or a Supreme and absolute Prince, who requires obedience, not so fare as law and reason persuades, but for his authority.  
3. That this Church to which they give this absolute Empire over Christians, is nothing else but an Assembly of Roman Bishops.  
You see he speaks high, and yet some go farther than this: One of them hath this passage. Then do we sufficiently know that the doctrine is of God, when we perceive it to be propounded to us by our lawful Pastor, especial a Council assenting to it, And if any will not rest here in the doctrine propounded, but will try further, and arrogate judgement over their judges, and call to question whether those things are truths which are propounded by the Church, by whom the spirit of God would teach us, let such an one know, he doth transgress God's bounds, and the way and manner of trying of spirits commanded of God. The same man saith further. It is not fit that any private man should arrogate to himself to judge of the doctrines or opinions of his Priest, 
quicksands simpliciter omnes jubebantur sacerdoti de rebus controversis a●●quid statuent● acquiescere. Greg. Ecclesiae ministerio credimus simpliciter & absolutè, & si ministri ecclesiae in aliquo dubio definiendo errarent, populus Christianus errare posset; imo deberet. Stapl.  because every one are simply and absolutely commanded to rest in the determinations of the Priest.  
I will but name another, who yet riseth higher. We do simply and absolutely believe the ministry of the Church. And the people are so subjected to the sentences of their Pastors, that if the Priest do err in any thing, the people may and aught to err in obedience of them.  
So that you see, if you ask the judgement of the Papists in this point, you are in a poor case, you are to stand to the determinations and definitions of Synods, Counsels, without any doubt or examination whether they be true or no, (and that they might the better bring in this implicit faith, and blind obedience.) They tell you that they are infallible; that you might the rather put out your own eyes, and be led by their light, they tell you that they are unerring guides, and in indeed if this were true, the people might better shut their eyes and go by theirs, they might rather tie their boat to their ship, follow the dictates definitions of them, without either doubt or examination: but they must believe the one, that they cannot err, and then they must do the other, that is, stand to all their sentences and determinations.  
But we will pass this, only we show you that they take away all power in any Christian man of judging or examining and proving the doctrines which are propounded by their Counsels and Bishops, and do require a blind faith and obedience to them all, saying, that every particular person ought to stand to the determinations of the Church, and to believe them to be truth, because the Church hath an unerring spirit.  
And this belief suits well with the people, say they, to believe as the Church believes, for he that doth believe, him that doth believe, is not improperly said to believe, though he know not what he doth believe. An opinion which doth 
a Papistae in religione recipienda ethnicorum, imo pecudun more ducuntur.  beast men, and denude them of all reason, and what is of man in them. Against which Luther speaks in these words. 
b Hoc uno scelere meritos esse Praelatos Romanenses, ut ex ecclesiae coetu, tanquam lupi, & tyranni pellerentur. Tom. 2. p. 375. Qu. Who are to examine opinions.  For this one wicked opinion, viz. that absolute dominion which they claim over the faith, and consciences of men, the Roman Prelates deserve to be driven out of the number of the faithful, as Wolves and tyrants. And under this censure we will leave them, and come to the answer of the Question.  
Qu. Who are those who are to examine opinions?  
You have heard what the Papists say, viz. that none ought to doubt of, or examine the opinions, definitions and determinations of the Church. Before we come to give you our answer, we will premise some distinctions, as touching examination.  
1. First then, there is an examination in foro publico, or externo. And, 2. There is an examination in foro privato, or interno; that is, 

1. There is a public and authoritative examination.  
2. There is a private and Christian examination. Or,  
1. There is an examination in reference to public censure.  
2. There is an examination in reference to private settlement.    
The first is authoritative, and is that which comes up to that which Divines call, judicium ministeriale, or ministerial judgement, which is, when many Ministers are authoritatively called, convened and met together; there they are not only inquisitors and examiners of opinions, but Judges; that is, ministerial and subordinate Judges, or determinators of doctrines and opinions, and may pass censure upon such opinions, as are found erroneous. And of this kind is conceived to be that great solemn convention of the Disciples and Elders, Act. 15. Where there was an examination and debate of things, and thereupon a passing of censure and judgement. And of this kind were those ancient and famous Counsels and Synods in the Primitive times of the Church; famous against those errors and heresies in those days. And this is the first kind, authoritative examination.  
2. The second is, a private and conscientious examination of opinions, in a man's own Court, the Court of conscience, whereby a man doth try and debate whether those things which are prescribed, or those things which are preached, written, etc. be truths and agreeable to the Word of God. And this doth amount to that which Divines call judicium discretionis, or the judgement of discretion, in which men have power to examine, debate, and to pass judgement in reference to their own practice and walking. Every man is not only to be an inquisitor or examiner of all opinions, nay of the definitions and determinations of Counsels: but he is to judge of them; and this he ought to do in respect of his own practice, though his judgement is not binding to others, or concerns not others, no further than others shall find that there appears truth in it.  
Now having premised this, I shall come to the answer; and passing by the first, leaving it to another place, viz. authoritative examination. We shall only deal with the second, and say,  
That every Christian who hath care of his salvation, aught to examine, not only private opinions; but even the sentences, definitions, determinations, of Synods, of Counsels, and to bring all to the rule of faith, the Word of God, the true touchstone of doctrines, and to receive them, and reject them, as they are conceived to be agreeable or disagreeable thereto. This position that we have here laid down in answer to the question, I shall 1. Clear it by Scripture. 2. Confirm it by argument. And, 3. Strengthen it by the testimony of Divines against the Papists. And, 4. Answer objections, and so go to the second.  
1. I shall clear it by Scripture, and you have one here in the text, Mat. 24.4. Take heed that no man deceive you, etc. 1 Thess. 5.21. Prove all things, and hold fast that which is good. 1 Joh. 4.1. Beloved, believe not every spirit, but try the spirits whether they be of God, because many false Prophets are gone forth into the world: So that you see the truth clear in Scripture, That it is the duty of every one to examine, not only private opinions, but even the sentences, definitions and determinations of Synods, of Counsels themselves, and to receive them, and reject them as they are evident to be agreeable and consonant, or dissonant and contrary to the Word of God.  
But against these places the Papists object.  
Object. That those commands of proving, 
Praedicta mandata non ad omnes, sed ad Doctores pertinent. Bellarm.  examining and trying of opinions, do belong unto the Doctors and Steers-men of the Church, and not to all.  
Answ. First, for that place in Matth. 24.4. though it may seem to be spoken to the Disciples, yet are others alike concerned in it, if the Disciples were to take heed, much more others; if the Disciples were in danger of seduction, much more are others also, who wanted that knowledge, that light and illumination which they had. And therefore there was greater necessity that ordinary men should take heed.  
For the other place in the 1 Thess. 5.21. Prove all things. It seems clearly that the Apostle did rather speak to the people, than their Pastors; for having before exhorted them to the due respect of those, who were set over them, vers. 12. and that they should not despise prophesying, he comes to admonish them, that they do not give too much, as well as too little. To despise prophesying, is to give too little, and to take all is said upon trust, is to give too much. It is to set up men in God's steed. It is to make masters of your faith in earth; and therefore he exhorts, prove all things, and hold fast to that which is good.  
And for that place in the 1 Joh. 4.1. It is evident the Apostle spoke to believers in general. First, in respect of his appellation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, children, which appellation better suits with th● people, then with the Doctors. And secondly, because he chargeth them concerning such as were teachers, there are many false Prophets gone out, and therefore take heed; this seems the ground of his exhortation, because there were many false teachers, therefore they were to beware.  
So that you see it's clear in Scripture, that it is the duty of believers to examine, etc. We will now come to the second thing propounded, viz. confirm it by Arguments, and we will put these Scriptures into an Argument, which shall be the first.  
Arg. If every believing Chistian be commanded of God to take heed, to prove, to try, to examine doctrines, than God would not have us to take things of trust, to submit to the definitions, and determinations of men, the best of men, without examination and search: but this is the command of God to all Christians, as I have showed: therefore— All the doubt lies in the consequence, that if we be commanded to prove and try all things, than God would not have us submit to any thing but upon examination and search. And this is plain: for if we are to swallow all, if we are to receive what ever is offered, if we are to take all upon trust; It is then impossible, that ever we should do these duties of proving and trying and examining, before we embrace, and therefore seeing God would have us to do the one, certainly God would have us to do the other also, viz. to examine things before we do embrace them.  
Obj. But this is spoken of doubtful doctrine, for that only needs trial, and proving; but the doctrine which is commended by them who are in authority, is manifestly good; therefore are we to receive it without trial, this is Bellarmine's.  
Ans. Were the doctrine that were prescribed good in itself, yet if not evidently good, it could not be received; and it cannot be evidently good, till it is evidenced to me to be established upon the Word; and this cannot be, till it have passed a scrutiny, till with the Bereans we have searched whether these things are so or no, Act. 17.11. This is certain, doctrines may not be in se dubiae, in themselves doubtful, and yet auditoribus dubiae, & incertae, doubtful to the people; I say they may not be doubtful in themselves, and yet they may be doubtful and incertain to us; and therefore we are not able to receive them, though clear in themselves and to others, if not cleared to us. And they cannot be clear to us, till we have tried, and examined them. The doctrine that the disciples preached to the Bereans, it was clear in itself, but yet it was not clear to them till they had searched and examined it. And if the doctrine of the Apostles were subject to trial, and they commended for their scrutiny and trial of it, much more any doctrine of man, or any prescriptions of mere men, and they deserve no less commendation, who will take pains in the scrutiny and search of it.  
2. To the second part of the Objection, viz. That the Doctrine commended by them in authority is manifestly good: you know this is built upon a false foundation: they say Counsels and Synods are infallible, they have an unerring spirit, and therefore they say, all their conclusions are good.  
But we say Counsels and Synods may err. 
* Et errore p●sse, & errasse concilia certum est.  That Counsels may, that Counsels have erred is certain, and therefore their results in stead of being manifestly good, may be evidently bad, witness the results of the Council of Neocaesariensis, 

Doctores in Synodis congregati, vel concilia, sive particularia, sive generalia sin●, uti saepiu● in rebus fidei errarunt, it● eti●●num errare possunt. Misner. Praesbyteris in nuptiis bigami prandere non convenit, quia cum poenitentia bigamus egeat, quis erit Praesbyter, qui propter convivium talibus nuptiis possu praebere consensum.  
Post consecrationem corpus & sanguis Christi est sensualiter in sacramentis, & manibus sacerdotum tractotur, etc. Confess. Berenger. errat apud Gratianum de Consecrat distinct cap 2. Consul. Daven. de judice & normâ fidei, p 136 usque ad p 142. Consul. Misner. de ecclesia, pag. 615. usque ad pag. 744.   which condemned second-marriages, as a great sin. And the Roman Council approved on by Nicolaus the 2d, who concluded the real presence in the Sacrament, and in as gross a manner, as ever was, viz. that after the consecration, the body and blood of Christ was sensually in the Sacrament, handled by the hands of the Priests, & torn in pieces with the teeth of believers.  
The like I might show of the Council of Laterens, which is said, for the greatness of it, to be an ecumenical & general Council, who put in this as an Article into the Creed, to believe that Christ's body and blood were Transubstantiated in the Sacrament. I might add to this the Council of Trent, and others—  
And therefore seeing that all Doctrines are not free from doubts, which are established by Counsels, nay, seeing that Counsels themselves may err, therefore these commands of Christ, Take heed of being deceived, and those of the Apostle, Prove and try all things, are of use and requisite to the examination and trial of the results of Counsels and Synods themselves. They that prescribe things, are but men, and therefore not infallible, they may err and we that receive them, we are men too, and therefore are to receive them as men, that is, rationally, not precipitantly, deliberately, not rashly. 
a Omnis homo dimittens rationem propter authoritatem humanam, incidit in insipientiam best ialem. Dur.  That man that puts off reason, for humane authority, falls into beastly folly. 
b Nullius puri hominis authoritatem rationi praeserrimus.  We prefer no authority of pure man before reason: so that as we are men, we are to receive doctrines, and that's rationally: but yet more, we are not only men, but Christian men, and therefore are to receive doctrines as Christians, having a light of the Word, added to the light of reason, whereby we may be able to examine those things which are prescribed. And that shall suffice for the first argument.  
Arg. 2. Why Christians are to examine the doctrines and definitions of men? Because God hath furnished Christians with abilities for such a work. I will name three.  
1. They have light, as men.  
2. They have light, as Christians.  
3. They have a faculty, whereby they are able to reflect, and upon reflection to discern of things that differ.  
1. God hath furrished them with light, as men, he hath given them a reasonable soul, an understanding faculty, which was therefore set up and created of God to inquire and find out saving truth, and every man's understanding doth owe this operation to God, to take pains in the search and examination of the mind of God. And certainly, it is a great fault, in those who out of sloth and sluggishness, do adhere to the dictates and opinions of others, because they would not be troubled with the pains of a scrutiny and examination, whether the things commanded be agreeable to the Word of God, yea or no.  
2. God hath furnished them with light and abilities, as Christians, he hath not only given a natural, but a spiritual and supernatural light, whereby we are made able to inquire into the truths of God. It is the opinion of our learned Divines against the Popish tenant of implicit faith, and blind obedience, 
* Quod singuli fideles habent, adeò tale donum illuminationis, quod eos reddit sufficientes & idoneos ad examinandum, dijudicandum & discernendum in dogmatibus fidei, quod verum, quod salsum, quatenus sunt unicuique eorum ad salutem necessariò credenda, vel cavenda. Daven, de jud. & fidei.  That all and every believer hath of God such a gift of illumination, that renders them sufficient, and fit to examine, judge and discern of the doctrines of faith, what are true, and what are false, so fare as they are needful to salvation to be embraced or rejected.  
And there is enough in the Word to prove it, Isa. 45.13. And all thy children shall be taught of the Lord. Christ speaketh the same, Joh. 6.45. Joh. 7.17. If any man will do my will, he shall know my doctrine, Psal. 25.14. The secrets of the Lord are with them that fear him, and he will show them his Covenant, 
Consul. Whitak. count. 1. q. 5. c. 8. arg. 4.  Matth. 13.11. To you it is given to know the mysteries of the Kingdom of God, etc. Joh. 10.4, 5. My sheep hear my voice and know it, but they know not the voice of a stranger. 1 Cor. 2.14, 15. The carnal man discerneth not the things of God, etc. but he that is spiritual judgeth all things, and he himself is judged of no man, Ephes. 5.8. Ye were once darkness, now light in the Lord.  
All which do evidently and clearly prove, that God hath given to believers a sufficient light and illumination, whereby they are able to discern of things that differ, and are able to examine, and to try whether doctrines propounded, if necessary to salvation, are of God, yea, or no.  
3. God hath given them a faculty to reflect, and upon reflection, to know things that differ. And not to use it to examine all things, to find out truth, and to discover errors, to judge false teachers, to know the mind of Christ, the voice of our shepherd; what is it, but to hid our talon in a napkin, to bury up those abilities that God hath given us, and to be unserviceable by them? This is a second reason, why we are to examine the doctrines of men, because God hath given us abilities for the doing of it, we have a natural light, as men, and we have a supernatural light, as we are Christians, and we have a faculty whereby we may make use of this, and by comparing and bringing things to the rule, may be able to discern of things that differ.  
If indeed there were no more required then to embrace and receive what ever were tendered, without any further trial or examination of it, there were no need of all this, there were no need of the understanding of Christians, nay indeed of the understanding of men. As one saith to this purpose, to receive all, and swallow all offered, 
* Non est opus virili● intelligentiae, sed pucritis inscitiae.  there is no need of the understanding of a man, but of the simplicity of a child. Infants do swallow what ever the Nurse puts into the mouth, but men examine whether that which they eat be wholesome, yea or no; now if you will swallow what ever is offered, and not examine it, what needs the understanding of men, the simplicity of children will serve for that. And so much in brief for the second reason.  
Arg. 3 Either we are to try and examine what ever Doctrines are prescribed and imposed, or we are to receive what ever is imposed, or reject what ever is imposed without examination. But this we are not to do.  
1. Not to reject without examination, for so we may reject truth in stead of error.  
2. Nor to receive what ever is imposed.  
1. For if we were to receive what were imposed without trial, then should we make men masters of our faith: but that we ought not to do, as I shall show hereafter. Ergo.  
2. Again, if we are to submit to what is imposed, without trial and examination, then would not God charge us with sin, if we believed any error or heresy, provided it were imposed or prescribed by them to whom it was our duty to submit, without trial or examination. The ground is this, because none ought to be blamed, who have done their duty, who have obeyed God's ordination, or God's order; and therefore the Papists say, that if their Prelates are deceived, the people ought to err with them, 
Populi vi regiminis und errare posse, imo debere.  rather than descent from them; and they say it upon this ground, because that men are bound to receive and embrace for truth, what ever is prescribed by them, and if so, if it be their duty, then though they embrace error, yet they cannot be justly charged, because they did but their duty. So that I say, if it were man's duty to receive all without examination or search, than would not God charge them with sin, who received error from them in authority. But God doth charge them, Luke 6. If the blind do lead the blind, they shall both fall into the ditch. So Lam. 2.14. The Prophets have seen vain and foolish things for thee, and have seen false burdens and causes of banishment.  
And therefore we are exhorted to beware of such, Jer. 23.16. Harken not to the words of the Prophets that prophesy unto you, they make you vain, they speak a vision of their own heart, and not out of the mouth of the Lord. And upon this ground you have it so often in the new Testament, Beware of false teachers, beware of the concision, beware of such who do come in Lamb's clothing, but within are ravening wolves. Parisiensis hath a strange passage. 
a Si seductor sub. praetextu veri doctoris, simplici alicui & indoct● errorem aliquem impietatis praedicet, Deus cor ejus avertet, ne illi credat, nisi h●c vel negligentia ejus, vel alia culpa impediat. Paris. de legib. cap. 21.  If some seducer should come under the pretext of a true and orthodox Preacher, and should preach some wicked error to some simple and unlearned men, God (saith he) would turn the heart of his people from believing his doctrine, unless their negligence; or some other fault of theirs, were the obstacle and hindrance of it. And Augustine hath a passage like it. 
b Neminen excusatum iri, si seducatur per verba homl●um, quia vocem ipsius Christi in sacris Scripturis audiri debuit. August.  There is no man (saith he) that is to be excused, if he be seduced by man to error, because (saith he) he ought to have heard the voice of Christ in the Scriptures. 
c Nemo mihi dicat, o quid dixit Donatus, quid Pontius, &c quia nec catholicis episcopis consent endum est, sicuti fortè fallantur, ut contra canonicas Dei Scripturas aliquid sentiant. August. de unit. ecclesiae cap 20.  No man shall say to me, What said Donatus, or what saith Pontius, or Parmenianus, or any mortal man? there is no believing of the greatest Counsels of the world, because it is possible they may err and deviate from the Word of God, etc. So much for the third Argument.  
Why we are to examine all doctrines: and that is in respect of Arg. 4 the facility of being deceived, and the danger of seduction in things that concern our souls.  
1. The facility of being deceived, if we do not examine doctrines: most men that are carried away, they are drawn aside for want of examination. It may be they examine the quality of the doctors, not of the doctrine, they look upon men, and see them men of great parts and learning, men of holy life and conversation, men perhaps that know much of God's mind, and thereupon they swallow all that they offer, they embrace all that they tender, 
Consul. Misner. pag. 657. etc.  and never examine whether the things they hold forth be conformable to the Word of God. Why the learnedst men, the most knowing men, the most holy men, may be deceivers, may lead thee away with an error, and therefore seeing such facility of deceit, there is great need of examination: 
Ne dum Evangelium sitiant, venenum hauriant.  Lest while they thirst after the Gospel, they drink poison: lest while truth is their thirst, error may be their drink.  
2. The danger of seduction: what a sad and fearful thing it is to be carried away with an error? to build hay and stubble upon a good foundation? as the Apostle saith, 1 Cor. 3.12, 13. It is dangerous to thyself, dangerous to thy family, dangerous to thy posterity, it may be dangerous to thy soul too, and therefore certainly there should be all care had, before you do entertain or embrace doctrine.  
Christians are not lightly to receive any thing that concerns faith and salvation, they had need to try it, and examine it over and over, we are not to reject an error ignorantly, but rationally, nor are you to embrace a truth, till you have debated and examined it whether it be a truth or no, an opinion perhaps may cost you your liberty, your estate, your lives, and I would be loath to buy an error so dear. A man would be willing that it should be truth that a man should do so much for, he had need to be assured of that, and therefore there is great necessity, now, if ever, that we should examine what is truth, and not to take all is brought to us, but to see whether it be agreeable to the Word of God, yea or no. Isa. 8.20. To the law and to the testimonies: if they speak not according to this word, it is because there is no light in them.  
Arg. 5 If we are to receive all that is presented, without examination and search, whether the things prescribed are agreeable to the Word of God, then have men dominion over our faith, then should we make men Lords and Masters of our faith. But no man ought to have dominion over our faith. 2 Cor. 1.11. It is that you see the Apostle doth abominate there, we have not dominion over your faith. And it is that which Christ speaks against, Matth. 23.8. call no man father, and call no man master upon earth. verse. 10. Indeed we are commanded to be obedient to man, Ephes. 6.8. Servants be obedient to your masters, according to the flesh: and yet we are commanded again, not to be servants unto men, 1 Cor. 7.23.  
The meaning is evident, if you consider with me, there are twofold masters, 1. Master's according to the flesh, and masters according to the spirit. We are to be obedient to Masters according to the flesh, so fare as appertains to the outward man in all outward things. But of our souls and consciences, as we have no Fathers, 
Oportet nos ex ea parte, quae ad hanc vitam pertinet, subditos esse potestatibus, ex illa vero parte qua credimus Deo, & in regnum ejus vocamur, non oportet nos esse subditos cuiquam homini. Aug.  so we have no Masters upon earth, only our Master and Father which is in Heaven.  
And in this sense Christ speaks, when he doth say, Call no man Master and no man Father upon earth, that is, acknowledge none your supre me Master, neither yield yourselves to be wholly and absolutely ruled by the will of any, nor enthral your judgements, submit your consciences, to the sentences, laws, definitions, doctrines, of any man, or Angel, but only to your Lord and Master Christ. But if so be we were to receive all that is prescribed, and submit to impositions of men without search and scrutiny whether they be of God or no, we should make men Masters of our faith. This were to set man in God's stead, to put man in Christ's throne: this were to yield an implicit faith, and blind obedience, which to do, is to make men Gods, and yourselves beasts.  
Thus you see I have laid down the position. I have cleared it to you by Scripture, I have confirmed it by argument.  
3. I am now in the third place to show you, that this hath been the constant doctrine of our learned and orthodox Divines, in opposition to the Papists, ancient and modern.  
I think it not necessary to name many; a few therefore for all. Clem. Alex. hath this passage. 
* Non absolutè enuntiantibus fidem habemus, quibus licet contrarium enu●tiare, etc. Clem. Alex. Si contraria invicem senserint concilia, debemus quasi judices probare meliora. Hilar. de Synod. advers. Arianos.  We are not absolutely to assent to the doctrines and determinations of men, who themselves may descent from their own opinions, nor to expect the testimony which is given of men, but to search and prove what is the voice of God. Another this. * If Synods should determine contrary, we as judges should prove and approve of the better.  
It is the speech of another, viz. 
a Ego solis eis Scripturarum libris, qui jam canonici a●pellantur, didici hanc honorem timo rem● differre, ut nullum eorum authorem s●ibendo aliquid errasse firmissi nè credam, etc. Aug. D●v. 169.  I have learned to give this honour and reverence to the Canonical Scriptures only, to believe what ever is therein is truth itself: but for other writings, though men excellent in learning and holiness, yet I read them so, as that I do not therefore think them to be true, because they have thus spoken & thought, but because they do thus appear to me to be consonant & agreeable to the mind of God, the word of truth. Another thus. 
b I● qui praeest, si praeter voluntatem Dei, vel praeter quod in Sacris Scripturis evidenter praecipitur, vel dicit aliquid vel imperat, tanquam falsus test is Dei, aut sacrilegas habeatur. Isidor.  If any that are in authority, shall declare or command any thing which is not agreeable to the will of God, or not evidently commanded in Scripture, let him be held as a false witness of God, or one sacrilegious. Another, 
c Omnis homo dimittens rationem propter authoritatem humanam, incidit in inspientiam bestialem, Daven.  He that puts off reason, or subjects reason to meet humane authority, falls into beastly folly; and the same Author. 
d Nos plus rationi damus, quàm cutcunque authoritati humanae, etc.  We do not prefer the authority of any mere man before reason, and therefore seeing the fathers, whether taken singly or jointly in Counsels, are but mere men, and their authority but mere humane authority. The faith of Christians is not to be so subjugated to the determinations of them, that there shall be left no use of reason, much more of Scripture in proving and examining doctrines, whether of God or no. 
e Sicut debitor est voluntas suae operationis in bonis volen●i●: sic intellectus suae operationis debitor est in veris credendis, seu cognoscendis; quare nec error, nec ignorantia excuset unquam a perditione. Paris. de leg cap 21.  Pariensis hath this passage. As the will is a debtor unto God in its operations for the choice of good: so is every man's understanding a debtor to God in its operations for the believing of truth. Therefore neither error nor ignorance can excuse any before God if they perish. Another, saith this. 
f Ad ipsum verbum Dei oportet nos omnes scientiarum disciplinal & opiniones, tanquam ad lydeum lapidem examinare, &c quodcunque ab eo auth●r●tatem non habet, eadem facilitate contemnitur, quâ affertur. Cornel. Agrip de vanit scient. cap 100 de verbo Dei.  It is our duty to bring all opinions to the Word, as the touchstone of them: and if any hath not its authority thence; It may be as easily contemned, as it is offered and held forth. Luther also speaks the same thing; he hath this passage. 
g Over debent ferre judicium, utrum Prae●ati vocem Christi, vel alienorum proponant. Luther. Tom 2. pag. 375. Consul. Dau. de Jud. & nor. fidei. ubi plures recitantur, pag. 167, 186. etc. etiam 168, etc.  It is the duty of the flock of Christ, to examine whether their Pastors do speak the voice of Christ, or visions of their own heart. The same man saith further. Where the Word of God is preached, the people have not only power and command to judge of doctrines; but every godly man ought to perform this, under danger of salvation. And if we should consult with all, they all speak the same language, and say, though there is not given to all the faithful a spirit of interpreting Scripture, in an authoritative and public way, yet every Christian hath a spirit to examine, and judge of doctrine in his own conscience. Learned Whitaker hath this expression. 
h Non datur omnibu● fidelibus spiritus interpraetandi Scripturas, ad authoritatem publicam in ecclesia, sed tamen ●●n●us cujuscunque Christiani est spirit●● 〈◊〉, ad privatam doctrinae probationem & dijudicationem in conscientia ipsius. Polan. Syntag. l. 1. cap 45. Omnibus piis incumbit, ut sibi caveant, & quam vis doctrinam diligenter examinent ne falsa forsan pro veris suscipiant; quisquis debet ni●i sua fide, sueque judicio divini●us in sp●rato, non ex alterius nutu & arbitrio pendere. Whitak cont. 1. quaest. 5. de interpret Script.  It lies all Christians much upon to examine all doctrine, lest they do otherwise take false doctrine for true, and every one ought to lean to the persuasion of his own judgement enlightened, and not to depend upon the will and judgement of others.  
Another of our learned Divines saith. 
i In doctrinis quorumvis mortalium admi●ten●is adhibendum est examen, & judicium discretionis, ut possimus tanquam probi argentarij adulterinam à leg●ti●●a doctrina discernere D●v.  In the receiving of the doctrines of any mortal man, we are to examine, and, like unto tryers of silver, are to discern between false doctrine and true. Again, 
k In doctrina investiganda non alienis tantum modo oculis, sed suis utendum, etc. Daven.  In the finding out of doctrine, we are not only to use others eyes, but our own eyes, nor are we to commit our faith to others judgements, but to clear it to ourselves. 
l Pedibus potius quam cordibus ca●t in sententiam aliorum, qui dogmata non expendunt.  They rather bring their feet then their hearts into a way, who subscribe to the doctrines of any without examination and search. 
m A fi●guli● ergo in doctrina s●●●tis admittend●, usus propriae rationis, propriique judicij requiritur, etc.  The use of a man's proper reason and judgement, is required of all those who are to receive the doctrine of salvation, not that we should judge according to natural reason of divine truths, but that we should use our understandings enlightened (according to the rules of good and necessary consequence) what is agreeable, and what is disagreeable to the Word of God, and are no further to submit to the doctrine of any mortal man, than it is evidenced to us to be deduced out of the Word of God, and agreeable to the mind of Christ.  
I have here given you a taste of an abundance more, that might be alleged, you see a cloud of Witnesses, that it is the duty of all to examine, not only the opinions of private men, but the sentences, determinations of Synods and Counsels, and to receive or reject them, as they shall be found consonant or dissonant to the Word of God. We will now come to the fourth thing propounded, viz. The answer of objections: and so pass to the second, viz. By what rule we are to examine.  
Obj. If Christians are to examine and judge of the opinions and doctrines of their guides, or them, who are set over them: than it will follow, they are judge of their Judges: but this is absurd. And therefore—  
Ans. A Christian makes himself Judge of none, nor is he judged of any, as the Apostle saith, 1 Cor. 2.15. It is one thing, judicare, another thing, judicem agere, one thing to judge of mine own acts, another thing to act a Judge. To judge by way of authority, in foro externo, in public way of doctrine, doth not belong to private Christians: but to judge by way of a Christian in the Court of conscience, in foro interno, what is to be done, what is not to be done, what is according to the will of God, what not; this belongs to every Christian.  
It is the duty of every Christian to weigh, perpend, examine the opinions and doctrines of others, so fare as they contain any thing to be believed, or done: and in this doing he judgeth not of persons, but of things: not of men, but of doctrines: not as they are the acts of others, but as they are to be his own acts. The Apostles in Acts 5.40. did judge it not fit to abstain from preaching the Gospel, notwithstanding that decree of the Priests, and yet they made not themselves Judges of them. So the Christians judged, notwithstanding the sentences and decrees of Emperors, that Idols were not to be worshipped: and yet they were not the Judges of those Emperors. So the three children, in Dan. 3.  
There is a twofold judgement granted by Papists themselves, 

Forense.  
Rationale.    
The former, to wit, public judgement, they say belongs to them, that are in public authority; the other belongs to all to whom God hath given a reasonable soul. And 
* V●●squisque debet ●●tus suos examinare ad scientiam quam à Deo habet, omnis enim homo debet secundum ratione● agere. Aquin.  Aquinas grants some kind of judgement to the people. And therefore this judgement, viz. rational and private judgement, may be exercised, by their own confession, and yet in this they are not judge of their Judges.  
Obj. 2. Those who ought to rest in the judgement of their Doctors and teachers, they ought not to examine and judge of doctrines, and receive or reject them, as they shall appear to them to be true or false. But private Christians ought to rest in the judgement of their Doctors. For this, they urge that of Christ, The Scribes and Pharisees sit in Moses chair, what ever they say to you, do.  
Answ. For the first part of the objection, that we are not so fare to rest in the doctrines and determinations of any, as not to examine, I have fully cleared to you in this Discourse already, and this doth but beg the Question: if indeed we are to rest in the judgement of others, than its true, it were not our work to examine, but to do; but I have showed, we are not to rest in the judgement of others, and therefore our work first to examine before we do.  
And for that Allegation of Christ's, 
Sedendo s●per ca●hedram Mos●s legem Dei docent ergo per illos Deus docet: sua vero illi si v●lint d●cere nolit●● audire, nolite facere. Aug. ●ract. 46. in Joh.  we are to understand it, that Christ would have them to hear them so fare, as they might hear God in them, that is, so fare as that which they speak was agreeable to the Word 〈◊〉 God, and no otherwise certainly. Suppose that the Scribes and Pharisees should have preached to the people, as no doubt but they did, that Christ was not the Messiah, that he was not sent of God to be the Saviour of the world, would Christ have them hear them in that, certainly they themselves do not hold that, and therefore that [whatsoever] is to be understood with this limitation, so fare as their doctrine and precepts were consonant and agreeable to the Word of God. For where they erred, he himself blames them.  
And indeed, if the Papists would consult with their own authors, as touching this point, they would resolve them in it. One of them propounding this Question, Whether people are bound to obey their Superiors in all things, 
1. Non ten●tur subd tus obedire superiori suo cō●ra praeceptum majoris potestatis. ● Non tenetur obedire, si ei aliquid praecipiat, in quo ei non subdatur. Aquin. 2. 2. q. 104 art. 5.  he resolves it after this manner.  
1. The people are not bound to obey their Superiors, if that their command be contrary to a command of greater power.  
2. The people are not bound to obey their Superiors, if their Superiors should command any thing to them, in which the people are not subjected to them, that is, if in his commands he go beyond his bounds, and require that of them, which is due to God to require only. When he commands things, which are contrary to the Word of God, we are not bound to obey; because this is contrary to a command of greater power. When he commands things, which are besides the warrant of the Word, and beyond his bounds, we are not to obey; because he hath not dominion over our faith; he commands things above his power. It is a savoury speech of Austin. 
a Oportet nos ex ea parte, quae ad hanc vitam pertinet, subditos esse p●testatibus, ex illa verò parte qua credimus D●o, & in regnum eju● vocam●r, non oportet nos esse subditos cuiquam homini— Deo enim potius obtemperandum quam hominibus. Aug.  It behoves us in things which concern this life, to be subject to higher powers: but in those things which concern another life, we ought not to be subject to any man; (that is, commanding things evil, for he saith) it is better to obey God, then man.  
If then these things be true, that we are not to obey those comm●nds, which are contrary to greater power: Nor are we to obey, when the command doth transgress and exceed the limits and bounds of his power. Then this is clear, that when any thing is imposed, either to be believed, or to be done, it is the duty of all to examine, whether in the obedience of the commands of man, he doth not transgress the will of God, or give more to men, then is his due, and proper alone to God.—  
Obj. 3. The faith of Christians ought not to be conjectural and uncertain, but certain and firm, but when men lean upon the judgements of their own private spirits, in admitting or rejecting doctrines, their faith is uncertain, because private men may be deceived, but the judgements of Counsels and Synods are unerring and infallible—  
Ans. For the first part of this Objection, viz. that the faith of Christians ought to be firm and certain, and not conjectural or uncertain, we freely grant. It is a maxim in Divinity, 
* Fidei nihil potest subesse alsum aut incertum.  Nothing uncertain, nothing doubtful or false can be the object of faith: and this takes away their main ground. It is then impossible that we should believe the determinations or definitions of Synods or Counsels without examination, because they may be false, for they are not infallible, they are not unerring, as I have showed; they are but men, and therefore their results and determinations doubtful, and therefore cannot fall under faith.  
For the other part of the Objection, That they who lean to their own judgements, and not to the judgement, and determinations of Counsels, their faith is doubtful and uncertain.  
I answer, If by leaning to their own judgement be meant, to adhere to what their own humane reason doth dictate to them in divine things; then I say, that their faith is doubtful and false, for man's understanding is no fit measure, nor judge of divine truths, it is above reason. But if by leaning to our private judgement, be meant, adhering to that which an understanding enlightened doth evidence to be in the Word, or adhering to that which the Spirit of God hath revealed and persuaded the spirit of a man to be the mind of God in the Word, than I say, that this faith is neither uncertain or false.  
And therefore it is rightly spoken by a learned Divine, 
* Is nititur proprij spiritus judicio, quod illud sentit de rebut divinis, quod ratio dicta etc. Consul Morton. Apolog. Cathol. p. 2. l. 5. cap. 10. Turpissime falluntur papistae, quod judicium spiritus privati & spiritus divini, ex multitudine potius aestimant quam ex origine. D●●.  He leans upon his private judgement, that judgeth of divine things, what his own humane reason doth dictate, but not he who judgeth of divine things, according as the Spirit of God doth persuade him by the Word.  
In this therefore the Papists are miserably deceived, that they esteem that which one man judgeth to be the judgement of a man's private spirit, but what a multitude and Council do determine, that they call the judgement of the divine Spirit, and so take up their judgement of a private spirit, or divine Spirit, rather from the authority of the determiners, ●en from the truth of the t●ing determined, rather from the multitude, then from the original of it; when yet it may happen, that the judgement of many, even of a Council, may flow from a private spirit, and the judgement of one single man, from the Spirit of God. 
a Patre● qui in Concilio Nicaeno putabant conjugalem societatem sacerdotibus denegandam, sequebantur judicium privati spiritus: unus Paphnutius, qui desendebat rerum immaculatum, etiam in sacerdotibus bonorabilem, sequebatur judicium Spiritus divini. Ib.  You see in the Council of Nice who denied marriage-society to Ministers, certainly they followed the judgement of their private spirits, it was not the judgement of the Spirit of God: and on the contrary, unus Paphnutius, one Paphnutius, who defended against them all, the lawfulness of marriage to Ministers, and the bed to be undefiled, followed the judgement of God's Spirit. Truth may be alone, and not with a multitude; one Paphnutius may have the truth, and the whole Council be in an error. Truth is not tied to multitudes, to learning, nor to multitudes of learned, nay holy men; yet there would I seek it, when at a loss.  
To conclude this then:  
1. That man who doth embrace any doctrine or opinion, because it is suitable to his mind, and pleaseth his private spirit, that man is led by his private spirit.  
2. Or that man who closeth with a doctrine, because such and such do teach it, or such command it, this is his own humane credulity, and he acts his own spirit.  

b Siquis credat aliquid per & propter internum dictamen Spiritus divini, judicium ejus per verbum illuminantis, & informantis, is solus credit uti oportet. Daven. ib.  But he that doth believe a truth, by and through the inward dictate of the spirit informing his mind by the Word, he is not led by his private spirit, but by the Spirit of God.  
Obj 4. But you see most Christians are so ignorant, that they are not able to judge of Questions of faith, they themselves will confess they are not able to determine of such points.  
Ans. I grant there is too much ignorance amongst them, who should know: we may say with the Apostle, Heb. 5.12. When for the time we might have been teachers of others, we ourselves have need to be taught what are the first principles of the oracles of God.  
It is never enough to be lamented, the ignorance even among them that are godly themselves. 
c Non quaeritur quid rudes & inertes Christiani facere possint sed quid pij & fideles facere debeant. Dau.  But the Question is not here, what those that are idle and slothful can, but what those that are godly and faithful should. Certainly, they should be able to give an answer of their faith: they should be able to know the voice of Christ from the voice of a stranger: they should be able to discern between meat and poison, between truth and falsehood. That is their duty; and in some measure those that are believers are able in those points that are necessary to salvation.  
Obj. But you will say, that God hath not commanded unlearned men to study Divinity, that thereby they might be able to maintain the truth. God doth not require of them (say the Papists) that they should understand those things, or come to the knowledge of them, 
a judicando ex ratione doctrinae.  by judging of the truth or falsehood of doctrines, 
b Sed pendendo ex authoritate docentium.  but by depending upon authority of the teachers.  
Ans. Briefly to answer this. It is not necessary to all and singular persons to judge of all Questions and Controversies arisen, touching faith, and therefore not necessary they should make it their study. But for such as are necessary doctrines, without which there is no salvation; it is needful that all that would be saved, should both hear them, and understand them, and judge of them.  
What a fearful thing, if our condition were such, as those blind Papists, who know nothing, but believe as the Church believes, and that they might not know, the key of knowledge is taken from them, they are interdicted the private use of Scriptures, and the public use of them is rendered unuseful, being read to them in an unknown tongue. And having thus beasted men, they say to them after this manner, 
* Vos rudes est is & imperiti, nullo modo potestis judicare de quaestionibus fidei, ergesi salvi esse velitis, nihil jam reliquum est, nisi ut coecâ obedientiâ nostro judicio subscribatis. Bellar.  You are unskilful and illiterate, and therefore are no way able to judge of Questions of faith: if therefore you would be saved, there is nothing then remaining, but that you should with a blind: obedience subscribe unto our judgements and determinations. Here is the miserable condition of those blind, deluded souls. We know better, we know it is our work to study and inquire into the things of heaven. It is our work to learn to be able to judge of things that differ; if to prove all things, then to judge.  
Indeed, if by Divinity, be meant Spi●osas Scholasticorum altercationes, those thorny disputes of School-divinity, or wrangling questions, doubtful disputations, such points as do but nourish contention, not edify the heart and conscience, than we say indeed, that God hath not tied all men to the study of such Divinity. The Apostle saith, Him that is weak in faith, receive ye, but not to doubtful disputation. But if Divinity be meant the holy Scriptures, and those things necessary to salvation, than we say that God hath tied all men upon this bond and obligation of life, to study, inquire and to be able to judge of these things, which concern eternal life. One objection more.  
Obj. 5. But you will say, It hath been the constant custom of the Church of God in all ages, that those who have not rested in the judgement of those who were their guides, and such set over them, were deemed for heretics; therefore it was never lawful for private men to examine, and to judge, and reject the doctrines of their Superiors.  
Ans. A short answer will serve for this. It is one thing to be a Heretic, 
Daven. de Jud. & norma pag. 159.  another thing to be so reputed. There is nothing more common than this, that they who have gotten public power and authority to join with them, to account them for Heretics, who reject their decrees and determinations: because they are persuaded they have decreed nothing, but what is according to the rule of the Word. But if they be deceived, as it hath often fallen out, and that the other be in the truth, those who are called Heretics are the Orthodox. To reject the decrees of Counsels doth not make a man an Heretic; but to reject the truth, the Word of God. And therefore it is needful to examine and to judge of things, 
* Ne dum haberi pro haereticis vitamus, esse haeretici incipiamus, Daven. ib.  lest while we would shun to be called Heretics, we begin to be Heretics.  
And thus we have done with the first grand Query; Who are to examine of opinions. I told you there was a twofold examination, one public, the other private.  
And I laid down this position, That it was the duty of every Christian, not only to examine private opinions, but the sentences, determinations of Counsels, Synods, and to reject them, or receive them, as they shall be evidenced to be consonant or dissonant to the Word of God. It is needful, before we pass to the second, to make some application of this first, the season calls upon it.—  

The Position applied.  Let us then give to Synods and Counsels that which is their right: It is their right and office to expound Scriptures, and to unfold and determine controversal doctrines, and to declare their sentences and decrees to the Churches.  
But let us not give to them that which is divine, and Gods right, to submit to their definitions and determinations of faith, without any scrutiny, examination and judgement, whether they be according to God's mind, or no.  
It is the speech of a learned Divine, 
a Laicis praecipiamus quod illis ut ●●e est, ne temerè & superbè rejiciant sanà & orthodoxa decreta praepositorum: sed ne illis mandemus quod planè servile est, ut nullo judicio adhibito faciant quae vis imperata Superiorum. Daven.  Let us charge the people with that which is profitable to them, that they do not rashly, headily, proudly reject the sound and Orthodox decrees of Counsels, and of them set over them; but let us not prescribe that which is beastly and servile: that without any scrutiny and examination, they subscribe to the judgement and impositions of them over them: this is, as one speaks 
b Homines in belluas transformare.  to transform men into beasts, to denude them of man, of reason: this is 
c Fedibus poti●● quam cordibus ir● in sententiam aliorum.  rather to go into another's opinion with the feet, than the heart.  
My Brethren! you have now a Council, an Assembly at work about the Reformation of the worship of God. We all know it hath been corrupted, and blessed be God we have so much hopes it will be reform: we have an Assembly of choice and godly men, who I persuade myself look toward God for his direction. But they are but men, though choice men, they do not claim an unerring privilege, none will say they are infallible, and therefore it is our work to examine. 
d Non est satis dicere quod visum est, se● oportet etiam probar● quod dictum est: non expectamu● testimonium quod datur ab hominibus, sed quod voce Domini probatur, quaeritur, Clem. Alexand. Strom. 17.  Judicium ministrale is with them, they have public and ministerial judgement, and are to determine, define and declare the doctrines of faith, and manner of worship, unto the Churches of God. Judicium discretionis is left to us, every one hath liberty, nay they are bound to examine and judge of the definitions and determinations of them. They desire not that their authority shall be valid with you, unless they bring the authority of God, nor that you should hear them, unless you hear God in them. It is their work to propound, to determine, to declare: yours to examine, to prove and judge.  
As one speaks, 
e Cum dogma pr●ponitur credendum aut praeceptum aliquod faciendum, quum credere & facere sunt actus mei; Si me hominem rationis participem praestare velim, etc. Examinare oportet quicquid proponitur ad scientiam meam.  when any doctrine is propounded to be believed, or any thing commanded to be done, because to believe and to do, are my acts, if I will show myself to be a man endued with reason, I ought to examine what is propounded, and so to assent or descent, so far as agreeable or disagreeable to the Word.  
And indeed, unless you will say we are bound ad personas & titulos, to persons and titles, and not to the truth of the Gospel; it is requisite that we should not only examine 
f Non modò qualitatem & authoritatem docentium, sed qualitatem doctrinae.  the quality and authority of the teachers, but the quality of the doctrines, and what conformity it hath with the mind of Christ. Gal. 1.8. If an Angel from heaven should preach another doctrine, let him be accursed.  
Neither indeed is it possible you should assent to, and receive any truth of Christ, without the previous action of a man's own judgement, unless there pass examination and judgement in a man's own spirit, that it is a truth of God.  
I say there can no man embrace a truth, and assent to it, upon the bare persuasion or determination of another, 
Morton. Apol. Cath. p. 2 l. 5. c. 9, 10, 12, etc.  although he doth never so much desire it, unless there pass an examination, and a proper act of a man's own judgement, that the thing commanded is the mind and will of Christ. Indeed, a man may not contradict it, or a man may give up his affections to it, and subscribe to it out of corrupt affections, and from humane or rational grounds, but he can never receive it, as a man; never subscribe to it, as a Christian, till there hath passed an act of his own proper judgement, and this upon scrutiny and examination.  
It is a shame to think how the common sort of people do embrace doctrine, the authority of the imposers doth give them eyes to see, and judgements to assent, and faith to believe and subscribe to what ever is imposed.  
In the reign of former Princes, how soon were the body of the Nation converted from Popery to Protestantisme, receiving and rejecting, embracing and refusing the sacred truths of God, mainly, if not merely according to the aspects and commands of authority.  
And is there not the same spirit in the multitude to this day, ready to embrace and receive what authority shall command, without any previous search and examination, whether the things be of God or no?  
A blessed and happy thing it is for a Nation to reject corruption in worship, superstition in the service of God, but then to do this as men, as Christians knowingly. And as blessed it is to embrace a reformation, to submit to the ways of God, but to do it knowingly upon scrutiny and examination, this will make you men, and to adhere to the truths of God received upon the utmost hazard. I see in many a preparation of heart to subscribe to what ever is of God, but oh that there were the care, the study, the endeavour to examine things also, that you might evidence them to be the truths of God, that you might say as they of Samaria, Joh. 4.42. Now we believe, not because thou hast told us, but because we have heard ourselves, and we know him to be the Messiah. So now we embrace this Doctrine, this way of worship, not because it is imposed, not because it is prescribed of men, but because I see and am persuaded in my heart it is of God: this were a work worthy a Christian.  
This I exhort you unto; away with blind faith, with blind obedience; you are men, do things as men; you are Christians, do things as Christians; embrace not any thing out of fear, but out of faith, not out of corrupt affections, 
Nec ego Ariminensis concilij authoritate, nec tu Nicaeni detineri●. Au.  but out of a pure and holy heart; reject nothing out of pride, prejudice, but out of light, do nothing ignorantly, but all knowingly, be resolved in yourselves, and that upon search, upon examination. Do not pin your faith upon the bare authority of men, no not the best of men.  
1. You will wrong God; what a wrong is it to God to attribute that to man which is proper to him alone, to set man in God's throne, and to receive and subscribe to man, before you see God to speak in them?  
2. And what a wrong is it to man, to make them masters of your faith? they claim it not, it is Gods due, and as you wrong God, so will you them, if you do give it to them.  
3. You wrong your own souls, you prejudice yourselves in the ways of God, wound your souls with guilt of sin.  
4. It declares you either ignorant, atheistical, or careless about the business of your souls, or to be led and biased with corrupt affections, fears and hopes,— when you will close with any thing, till you have tried it, and examined it, and brought it to the bar, past sentence and judgement on it.  
It is the bravest thing in the world to see men do things knowingly, if not, you do but side with a way out of faction and affection, not out of knowledge and conscience. It is not easy to determine whether is worse, to be rationally and knowingly in an error, or to be ignorantly and blindly in a truth— Get light therefore to discover, and then to embrace.  
5. You prejudice the cause of Christ, when you adhere to it upon slender grounds. What a shame to do that which we are not able to evidence is our duty to do, to walk in that way, which we are not able to maintain.  
6. You endanger your own revolting: that man can never hold to a way, which he hath not cleared, and thereby is persuaded to be the way of God. The same ground upon which he receives a truth, he will reject it, and embrace an error. If authority come in, it shall cast the scale any way: if it had not been for this, that authority came in, we should not have had so many Protestants: and if that authority had not come in, we should not have had so many Papists. When the Standard is set up, all flock to it; but to the standard of authority, not of truth. I may say of most, they are this way, and they are not that, they embrace truth, and reject error, not because the one is truth, the other error, but because the one is commanded, the other is condemned: authority carries all. And what will be the issue, they will be as ready to reject, as now to receive, if authority come in, as it was said of Israel, they willingly followed the counsel of Jeroboam; He no sooner comes with his authority, but all stoop to it, when they heard the trumpet blow, all fell down to worship his Calves. Oh that my voice would go thorough England now that things are upon the wheels, reformation in the birth, things in a way of settling, that they would be prepared to receive things, as men, as Christians, that they would be ready to receive things knowingly: subject not your souls merely to any authority, believe God, prove all things, and then you will hold to what is good.  
I see a spirit in men, some look what will authority settle; others, in what way will preferment lie. And as the wind follows the abundance of exhalations: so they, where there is most abundance for the world.  
I see others standing and enquiring, which way such men go, men so holy, men so learned, and few that will take the pains to inquire what is the mind of God. They ask indeed with Pilate, what is truth? what is the way of God? but they will not dig into the ours of Scripture to find this treasure, they will not take pains to search. They best they hope, that godly men and learned men will not settle any thing but what is good, and there they rest: what is this, but resolving our faith, into the determinations of men? this we are not to do, though the best of men, because it is sinful, it is not certain, it is not safe, nor is it a way like men.  
This is the position, that it is our duty to examine the doctrines, determinations of Synods, Counsels, etc. And let it be our practice.—  
And as I would not have you to embrace any thing out of corrupt affections or ignorance: so not to reject the sentences, determinations of Synods, unless you have firm ground. Take heed, they are weighty things, though they may err, yet thou art liker, and therefore take heed.  
1. Beware of pride. 2. Of faction. 3. Of partiality. 4. Of corrupt affections. 5. Of profaneness of spirit.  
Ministerial judgement is their due, and the judgement of discretion, rational judgement is yours. You are not to embrace without ground, much less to descent without cause, lest thou be found to be a troubler of Israel, a disturber of the peace of the Churches of God. As I would not have you shut your eyes, and go by the light of others: So I would not have thee put out their light, and go by the dark lantern of thine own understanding. I would have you to embrace knowingly, and not to reject ignorantly. I would give as much to such an Assembly, as to any judgement upon earth; I would give to such an Assembly as much as to man, but not so much as to God.  
They have not unerring judgements: indeed their definitions and determinations are not infallible, yet to be reverenced, I say they are to be reverenced, though not adored, though their determinations are understandingly to be scanned, yet not proudly and ignorantly to be slighted. 
Consul. Whitak. count. 1. q 5. c 9 p. 362. b. vel ad sinem cap.  It is good to see a ground of assenting, and be sure also to see good reason of dissenting.  
In brief, this is all I commend to you, receive not their determinations with blind judgements, neither do you reject them with perverse wills: Prove all things, and hold fast to that which is good. Men may err, the best men, Counsels of the best men, and therefore prove, thou may err much more, and therefore be not peremptory. Though they may err, being but men, yea holy men, yet if I should rationally seek out for truth, I should seek it among an Assembly of holy, learned, experienced men, acquainted with much of God's mind.  
I would neither have you to slight their judgements, nor enslave your own: Not to contemn the light they hold forth to you, nor to give up your own eyes, and resign yourselves merely to their guidance.  
Ministerial judgement is theirs, and their determinations are to be reverenced.  
Rational judgement is thine, and their definitions are to be examined, and in that we give reverence to them. In receiving of their determinations, show yourselves to be men: in rejecting of them, show yourselves to be Christians.  
And thus much for the first great Question. We now come to the second.  
Qu. 2. What is the rule by which we must examine, or the touchstone by which we must try opinions?  
And here again if you will consult with the Papists, they will tell you, that the d●finitions of Synods, the determinations of the Pope, these are the unerring rules, these are the infallible Judges of controversies and opinions: as for the Scriptures, they say of that, it is but nasus cereus, a nose of wax which may be wrested any way, and will receive what interpretation men will give it. 
a Scriptura non potest esse judex controversiarum circa fidem. Non Scriptura Dei vox, sed ecclesiae praesentis vox est fidei nostrae magister & judex injallihilis.  Not the Scripture, say they, which is the voice of God, but the voice of the present Church is Master and infallible Judge of our faith. But I purpose not to launch into this vast ●ea of controversy, but waving the long disputes about this poin●, as succinctly and clearly as I can, I shall give you the truth.  
And that I may proceed more distinctly and clearly in the resolution of this Question; give me leave by way of premisall to tell you what we mean by opinions, and what we mean by rule.  
1. By opinions, I mean, 
b Dogmata fidei & cultus divini.  the doctrines of faith and of divine worship, or truths to be believed, and things to be done.  
2. By Rule, I mean the law or sentence of the supreme Judge, set up for this end to be the touchstone to reveal truth and discover error. This we mean by opinions, and this by rule.  
We now come to the answer of the Question, viz.  
Qu. 2. What is the rule by which we must examine, or the touchstone by which we must try opinions?  
That there is a rule all grant, but what is the rule, here is all the controversy.  
We shall not now speak to this controversy according to the vastness and largeness of it, as it is handled by our learned 
c Consul. doctiss. Whit. con. 1. q. 3 per totam praecipuè, q 5. c. 8. & 13. Consul. Daven de judic. & norm. fid. per totam primam partem. Cons Par●. de polit. eccls. l. 2 c. 2. ubi noni● argumenti● confirmatur Scripturam solam esse judicem● necnon & Morton. Apol. Cath. Bilson. Reinold. Jewel.  Divines against the Papists. It would be too vast and intricate.—  
The result of all would be but this one Position, that the Word of God, and God in his Word, the Scripture, and God in Scripture, is the only infallible, supreme, authoritative Rule and judge of matters of doctrines and worship, of things to be believed, and things to be done. And this I shall make good to you in brief, by Scripture-arguments, and by the suffrage of learned and holy men, and answer some Objections, and come to the third Question.  
That alone to which all the properties of a Rule do belong, is surely the rule and touchstone, whereby we should try opinions. But to the Scripture alone do all the properties of a Arg. 1 Rule belong. And therefore surely the Scriptures are alone the Rule and touchstone of opinions. I suppose the first Proposition is clear, all the difficulty lies in the second; That to the Scriptures alone do all the Properties of a Rule belong. And this I will evince to you by the enumeration of some of the chief properties of that which is to be a Rule, which I shall show you are incommunicable to any thing, but Scripture: I will number six of them.  
Prop. 1 The Rule of divine and heavenly things ought to have the authority of God, who you know is alone acknowledged the Lawgiver to his Church. As in Commonwealths, it is not in every Lawyer to make Laws, these are established by the supreme authority: so in divine things, it is not for any man to constitute rules of faith and worship, but it is proper to God alone, 
Vide Dau. de jud & norm fidei, p. 46.  who hath the supreme authority in his Church. The Rule of divine things ought to have God's authority, and that alone the Scripture hath, as it is confessed by all. And therefore the Word only can be the Rule.  
Prop. 2 The Rule of divine and heavenly things ought to be known, and evident and clear to all, who are to live by it. You know in Commonwealths, 
* Ignorantia juris neminem excuset.  the ignorance of the Law doth not excuse any man that breaks it, because all are bound to know it. And so ignorance of the mind of God in Scripture doth not excuse any, because all are bound to search and inquire, all are bound to know it: and if so, then must it be supposed to be evident and clear in things pertaining unto life .. And that is implied in those words of Christ, Luk. 16.29. They have Moses and the Prophets, let them hear them: As if he had said, they need no miracles, they need not one to rise up from the dead, the Word is nigh unto them, they have Moses and the Prophets, let them hear them: and like to that is Rom. 10.6, 7 8. Say not in thy heart, who shall ascend up to heaven, that is, to bring Christ down from above, or who shall descend into the deep, that is to bring up Christ again from the dead. But what saith it? the word is nigh thee, even in thy mouth, and in thy heart, that is the word of faith, which we preach.  
Prop. 3 The Rule of divine things ought to be constant, stable, immutable and unmoveable. 
Consul. Whitak. count. 1. q. 5 c. 12. Misner. de eccls Sect. 4 c. 7. Thes. 3. Morton. Apol Cath. p. 2. l. 5. c 9, 10. etc.  But this only belongs to the Word; men are fickle, unstable like water, Counsels may alter, be one to day, another to morrow, to day determine this, and afterwards upon better grounds recede from their former thoughts, and determine the contrary. But now the Scripture that is ever the same, it is an unalterable Rule, it is unmoveable and unchangeable, like God himself, ever the same, yesterday, and to day, and the same for ever: The grass withereth the flower fadeth, but the Word of the Lord continues for ever.  
Prop. 4. That which is to be the Rule to try opinions by, 
Consul. Whit. con. 1. q. 6 p●● totam. Morton. Apol. Cath. p. 2. l. 1. c. 53, 54. Necesse est Scripture d● sanct as in testimonium vocate, nam sine his testibus, enarratione etc. Orig. Non afferamus stateras dolos●●, ubi appendamu● quod vo●●mus, & quo modo volumus pro arbitrio nostro, sed stateram divinam de Scripturis sanctis, etc. Aug. Peccurro ad illam stateram dominicam, ubi non ex b●mano sensu, sed ex authoritate divina rerum mon●ēta pensantur Aug. de cap. l. 2. c. 6, 14.  or the touchstone to prove and examine opinions by, it must be able and sufficient to do it, it must be adequate and proportionable to the things which are to be ●ryed, it must be able to discover all truths, and to evidence all errors: Otherwise it is not a complete Rule. But that alone is the Scripture; neither Men nor Counsels are able to do this: some things may appear to them to be errors, which are truths, and to be truths, which are errors, and therefore men cannot be the touchstone, or the rule of trial, but now the Scripture is able, this is a complete rule, this is proportionable and adequate to the things to be tried, and doth reveal error by discovering it to be dissonant to it, and truth, by declaring it agreeable to itself.  
Prop 5. That which is the rule of trial, must be infallible; it be such a Rule as cannot deceive, if we come to a●ke for bread, and it should give us a stone; for truth, and it should deceive us with error, it cannot be said to be a just Rule of trial. The rule must be unerring, it must be infallible.  
But this can no man be, none can plead an unerring privilege, none can say that their determinations are infallible, we know but in part, and the best, the most learned may not only come short in things they ought to know, but may fail, may mistake in the things they think to know: As might be evidenced at large in many famous Counsels: therefore men cannot be the rule, they are not infallible.  
But now the Scriptures are, they are the Word of the living God, they are the standard of truth, and truth itself. We may deceive ourselves in the search; but the Scriptures are infallible, they cannot deceive, if a man have never so juct a measure, yet he may deceive himself in the measuring, but yet this deceit is not to be charged upon the measure, but upon ourselves: So the Scriptures are a just, infallible, unerring rule, yet may a man be deceived in the measuring of things by it, but this deceit is not to be charged upon the rule, but upon ourselves. Either we err, not knowing the Scriptures, or we err in the partial search & enquiry into them, we are not faithful in the scrutiny.  
All failing ariseth either from ignorance, from neglect, or from corrupt affections, and not from the Scriptures themselves. All errors do pretend to have then foundation in Scripture, 
Cum habeamus omnium exactissimam & perfectissimam regulam ex divinarum Scripturarum assertione, ●ro vos omnes ut relinquatis, quid huic, quid illi videatur, & de bis a Scriptures haec o●n a in quirite. Chrys. Nihil sinè, nihilixira, nihil praeter, nihil ultra divinam Scripturam admittendum est. Consul. Morton p. 2. l. 3. cap. 25.  every heretic will allege Scriptures, but the Scripture will not patronise errors, you may cast them upon Scripture, but the Scripture will not father these unlawful births of your own, which are begotten between ignorance, and corrupt affections.  
The Scripture itself is a pure fountain, without mud, an infallible rule, without error or deceit, and nothing else is.  
6 Prop. That which is the rule whereby opinions are to be tried, is to be a just exact measure, capable of no addition, nor no detraction, neither of lengthening, nor of lessening. But that is only proper to the Word of God. men's judgements of things are capable of addition, they are not so full, to which nothing more can be, or aught to be added, nor are they so perfect, from which nothing can be taken away. Never were the results of men so full, that there was place for no addition, nor so perfect; that they had not after cause to retract in some thing. But now the Scripture is such a Rule, which is exact, complete and perfect, and this is largely handled by our Divines against the Papists, in opposition to their supply of unwritten traditions; they are able to make the man of God perfect; there needs no traditions of men, there is a sufficiency, a perfection in Scripture.  
Nay, and they are not only: complete, perfect, but entire in this perfection; to which nothing must be added, nor from which nothing must be substracted and taken away: as you see it. Deut. 4.2. Ye shall not add to the Word which I command you, nor shall ye diminish ought f●●m it, so the 12. Deut. 32. and Deut. 5.32. Ye shall do whatever the Lord hath commanded, you shall not turn aside to the right hand, or to the left. 
Neque pastor, neque, concilium, imo neque Argelus in ●ebus fidei recipiendus est; non dico solum con●ra scripturas, sed etiam obsque scriptures, vel praeter scripturas. Bil. Con. Apol. p. 2. p. 266. Diabolicum est extra divinarum Scripturarum authoritatem aliquid divinum putare. Theoph.  Gal. 1.8. If an Angel from Heaven should preach another Gospel, let him be accursed. And Rev. 22.18, 19 which shuts up not only John's Prophecy, but the whole ●anon of Scripture, If any man shall add to this prophecy, God shall add to him the plagues that are written in this book: and if any man shall take away from the words of this book, God shall take away his part out of the book of life, and holy City, etc. and therefore the Scriptures being so exact a rule, so complete and entirely perfect, capable of no addition nor diminution; it must needs follow that the Scripture is the alone rule, whereby we are to try opinions, that lapis lydius or touchstone, whereby we are to prove all the doctrines of men. And so much for the first Argument.  
Arg. 2. That which is to be our Judge after death, is surely to be our Rule in life: this is plain, if we are to be judged by it, surely we are to be ruled by it: if it must be our Judge hereafter, than our Law here. But the Scripture shall be our Judge after death, Joh. 12.48. He that rejecteth me, and receiveth not my Word, hath one that judgeth him, 
Mort. Ap. C at. p. 2 l. 1. c. 48, 53, etc. Cons. Park. de polit. eccls. l 2. c. 2. p. 148, 149. Non aliter impios haereticos perfrictae frontis poss●mus convincere, nisisacros habeamus codices, ex quibus clara veritas elucescit. Mort. def. Apo l. p 1 c. 9 See Reynolds conf. p. 97. Cons. Park. l. 2. c. 2. p. 130.  the Word which I have spoken, the same shall judge him in the last day. So, 2 Thess. 1.8. He shall come in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Rom. 2.16. He shall judge men according to my Gospel.  
Arg. 3. That which is the touchstone to discover truth, and to manifest error, is certainly the rule to try opinions. But the Scripture is the touchstone, to discover truth, and to manifest error: therefore. For the truth of this minor proposition, that the Scripture is the touchstone, it is easily made good thus. That whereon all truths are founded, and by which all truths are confirmed, and wherein all errors are convinced and condemned, is surely the touchstone, whereby all opinions are to be tried. But in the Scripture are all truths founded, and by it are all truths confirmed, errors convinced and condemned: Ergo.  
Arg. 4. That unto which God himself doth demit us, and send us to try opinions, that surely is the rule to try opinions. But to the Scripture doth God demit and send us for the trial of opinions, for the finding out of truth from error, and discovering error from truth: therefore surely this is the rule.  
Now that God doth demit and send us thither, for the trial of opinions, and for the discovery of truth from error, you shall see, Isa. 8.20. To the Law and to the testimonies, if they speak not according to this word, it is, because there is no light in them. When the Question was to be resolved against the Sadduces, concerning this point of the resurrection, Christ doth reduce them to the Scripture, and tells them, if they had searched and enquired there, they would have been convinced of their error, 
Consul. Whitak. count. 1. q 5 cap. 13.  Matth. 22.29. Jesus said unto them, Ye err, not knowing the Scriptures, nor the power of God. So when he would prove to the Jews that he was the Messiah, for proof of that he reduceth them to the Scriptures, Joh. 5.39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me.  
It should be our enquiry in all our opinions; what saith the answer of God? men say this, others say that, but what saith the answer of God? 
a De c●●lo quae●●nd●● est judex, sed quid p●●sanu● ad coe 'em, cum haberman hi● in Evangelio ●estamentum?  The Judge is to be sought from heaven, but what need we knock at heaven, when we have his Word, his mind in Scriptures? 
b Coelestis judex non ●u nubibu●, sed ex Scripturis quaerendus.  You are not to seek the heavenly Judge from the clouds, but from the Scriptures.  

In ter●●inamlis controversii● Theologicis, sacrae divi●●que Scripturae solummodo relinquatur locus.  So then, that unto which God doth demit us, and that wherewith we are to consult in all controversies of faith, of doctrine, or worship, that certainly is the rule.  
But to the Word doth God demit us, and with the Word we are to consult in all controversies of faith; we, I say, not only private men, but Synods, Counsels: and therefore certainly this is the rule whereby opinions ought to be tried, etc.  
I will but add one Argument more.  
Arg. 5. That which is the supreme Judge of controversies and opinions, is sure the rule by which we are to try opinions. 
* Daven● de jud. & nor. 65. p. Vid. Whit. count. 1. q 5. cap. 8. per ●otum.  But the Scripture is the supreme Judge of controversies.  
1. It is full of wisdom and able to judge. It is called, the Word of wisdom.  
2. It is full of truth, infallibly true. It is called, the Word of truth.  
3. It is full of power, it is the authority of heaven, thus saith the Lord, and this authority Menc●●h all disputes, this puts an end to all controversies.  
4. It is the great Lawgiver, that which gives out all truths to be believed, and all commands to be obeyed.  
It hath alone supreme authority to constitute doctrine of faith and worship, and therefore supreme authority of determining, interpreting and resolving doubts, which arise from them, nay, and God was infinitely wise to foresee all errors, and all doubts that might arise, or that should arise, and hath furnished the Scriptures with sufficiency to determine, to convince, to condemn appearing errors. 
Consul. Whitak. count. 1 q. 5. c. 8. arg. 10 1●, etc. Quasi nos man●averimus tāt● ante Prophetis & Apostolis, ut in libris suis null● testimonia ponere●t quibus pars Donati ecclesia Christi esse doceatur. Reynolds Confer. c. 8 div 1. p. 461, 462.   
It is one reason why our Divines say, that no man, nor coetus mortalium, no company of men, Synods, Counsels, that can be supreme Judges of opinions, because they are not able to foresee what errors and doubts may arise, yea and even out of their own determinations; they determine of things only, pro re natâ, those doubts and controversies which do arise in their time, but cannot foresee what may arise afterward: but now God he foresee all, he knew all that would arise, and did furnish the Scriptures with sufficiency to determine of all doubts, and to resolve of all truths necessary for our salvation.  
I remember a passage to this purpose, which learned Reynolds doth produce out of Augustine in his conference with Hart: it is this; St Augustine making mention how the Donatists hated him for preaching of the truth, and confuting their heresy, as though, saith he, we had commanded the Prophets and Apostles, who were so long before us, that they in their books should set down no testimonies, whereby the Donatists might be proved to be the Church of Christ.  
5. It is that at which we are to inquire, and with which we are to 
* Vbicunque locus ad disputandum constitutus fuerit, sacia●●s codices Canonicos praesto esse; & si quae profer●● possunt ex utraque parte documents, post positis caete●is, ●●m●●●t●● ad inquisit●●●● terminum perducamus. A●gust.  consult, in all doctrines of faith and worship, and not only we, but Counsels, Synods, they are to go to the Word, and to the testimonies, and their judgement no further valid, then as it is founded upon the sure foundation, the Word of God. And therefore it must needs be the supreme Judge, 
Au ●●antur de●●e●io chartae nostrae, proce●a in mediu● co●ex Dei, audi Christum dicentem, ●u●i veritatem ●oquente●. A●g.  and by consequent the only rule whereat we are to inquire in all points of faith and worship.  
Abundance more might be said of this point. It is the great controversy, which our great Champions have combated with the Papists in, and the great truth, which they held out in their generations; Whitaker, Reynolds, Davenant, in whom you may see more at large.  
And it was not new to them, it hath been the constant tenant of all the learned in all ages of the Church. 
a Nolo argumento credas, & nostrae disputationi, Scripturas interrogemus, Apostolos interrogemus, Prophetas interrogemus, Christum interrogemus. Amb.  Do not believe the argument and our dispute, but let us search the Scriptures, inquire of the Apostles, ask of the Prophets, inquire of Christ, let them determine. 
b Non adeo perdite confidens sum, ut aufim aliquid affirmare quod sacrae Scriptura silentio praeterit. Ego in sola divina Scriptura acquiesco. Theod.  Theod. I am not so desperately confident, that I dare affirm any thing which the holy Scriptures have passed with silence, I rest only in the Word of God. It is a devilish spirit, to think any thing divine, which is out of the authority of Scripture.  
We will now come, having settled the truth upon the Scripture, to answer some Objections, one or two only.  
Object. 1. That which doth receive divers senses and interpretations, cannot be the rule whereby we should judge of opinions: but the Scripture doth receive divers senses, yea, and itself is not able to tell which is the right: and therefore it is not the supreme Rule, and judge of opinions.  
Answ. 
* Scriptura non varios & incertos sensus recipit, Ex conditione rei affirmatae, aut ex intentione affirmantis, sed ex inscitia, aut pertinacia detorquentis. Daven.  The divers senses the Scripture receives, is not from the mind of the Inditer, but from the ignorance of the enquirers; nor from the things affirmed, but from the darkness or perverseness of the searchers.  
I say, it is not because the Spirit of God did give the Word ambiguously and doubtfully, nor because the things affirmed are dark and doubtful, 
Consul. Whitak. Contr. 1. q. 5 c. 7.  but because we are ignorant or slothful, or else perverse and wilful.  
Because the Rule may be bended, the Scriptures wrested, shall we therefore deny them to be a Rule, to be the Scriptures? some pervert the Scriptures, saith Peter. 2 Pet. 3.16. to their own destruction, and yet we know they are the word of life to Salvation.  
The divers senses of Scripture do arise, either from our ignorance, or our perverseness, or our corrupt affections, o● our sloth, that we do not inquire and search, we do not compare Scripture with Scripture, but it doth not arise from the mind and intention of the spirit, nor from the nature of the things that are affirmed in it.  
The ambiguity of Scripture. 
* 
Non infringit judiciariam Scripturae authoritatem, sed ostendit necessitatem spi●●tus il●in●ntis. Da●.  
Dicimus verbum Dei non ●●●il●ere judiciariā authoritatem, quia ho●●●●nes ine●●o re deme●si non s●mper inte●●ig●nt contras●● judicatum ess● 〈…〉 Non liquid percipiunt 〈◊〉 se da●●●tos ●●encsententia verbidiv●●ni, do●●ec c●ram Christo judice in novissimore stat●●niur & aper●o libro c●●●●●●ertur. Da●●●●●.   It doth not infringe the authority of the Scripture, but declares the necessity of the illumination of the spirit. So much for the first objection.  
2 Obj. Another objection against the Scriptures, being judge of opinions is this; It is the work of a judge so to declare his sentence, that the one party may see he was in an error, and the other, that he is in the right: but the Scripture, nor the Spirit of God in Scripture, doth thus evince truth, and convince of error, as to make the parties to know they are in truth, or were in error: therefore the Scripture cannot be the judge of opinions.  
Answ. It is the work of a Judge to declare the law, to give his sentence, declare his judgement, and not to convince parties. It will be a hard thing to convince the loser that he is in the wrong.  
Men who are given up to error, blinded with folly, and bewitched with self-love, in love with their own opinions, it is a hard thing to convince such that they a●e in an error. And shall we say the Word of God shall lose its judiciary authority, because men in error will not discern of its judgement?  
2. Though they will not see now and be convinced, yet the time will come that they shall see, if not before, yet at the gre●● day of account all things shall be made evident: many that break the laws, and are guilty of felony or of murder, yet will not confess to a petty Justice, that he is guilty, but at the Assize he is made evident, and then he is convinced of it: so however men sew fig-leaves and cover their nakedness now, will not confess their error, yet at the great day of Assize all shall be made evident, and their mouths stopped.  
3. I say that the Scriptures do sometimes so clearly evince truth, and convince of error, that the parties themselves even in this life are convinced of it, and cannot gainsay, or stand out against the evidence.  
4. I say again, if that the light, and judgement and authority of the Word will not convince men of error, neither will any authority upon earth do it. 
* Quae controversiae siniri non possunt ex determinatione verbi divini, neque fin●entur unquamex determinatione cujuscunque authoritatis humane. Da●en. Qui ex scripturar●m lata sententia se victum non agnoscit, nunquam agnoscet se victum ex sententia alterius judicis cujuscunque, Daven.  Those controversies that cannot be concluded and determined by the judgement of the Word, neither can they be determined and ended by any authority upon earth. He that doth not acknowledge himself conquered by the evidence of Scripture, will never acknowledge himself overcome by the sentence of any judge upon earth.  
Give me leave to shut up what I have spoken in a word of application, and I shall enter upon that enquiry.  
Use. You see I have showed you two things, Who are to examine, and by what rule to examine.  
I have charged one upon you, as your duty, at all times.  
It is the duty of every one to examine, etc.  
And I have given you here the rule by which you are to try, viz. the Word of God. This is the touchstone: It is not men, not Counsels, not Synods, much less the Pope, whose unerring authority the Papists set above Counsels. But it is the Word of God which is the rule and judge, 
a Theodor. histor. Eccles. l. 1. c. 7. In epist. ad Innocent. Epis. 90. Inrer Epist. Aug.  and therefore by this the Council of Nice both tried and condemned the Arian Heresy, by this the Council of Carthage, of Melevis, of Orange, tried and condemned the Pelagian Heresy. It is the speech of a heathen Philosopher: 
b Qui ponit legem judicem, ponit Deum, qui addit hominem, addit & Bestiam.  he that makes the law judge, makes God judge, but he that makes man, substitutes a beast instead. And he gives this reason, 
c Quia homines optimi distorquentur affectibus, lex autem vacua est hujusmodi preturbationibus. Arist.  because the best men are wrested with affections, but the law is free of these perturbations.  
If so much is to be given to humane laws above the judgements of the best of men, how much more to the divine, the Law of God?  
It hath been my work to clear this to you, the Scripture is the rule. Oh that now you had wisdom in the trial: you had need of wisdom to search, to examine, and need of wisdom to determine. It is a shame to see how men sit, as if these things did not belong to them.  
Some are slothful and will not inquire, like Gallio, they care for none of these things. I have read of a Story of Henry the fourth of France, who ask the Duke of Alva, whether he had not observed the eclipses, he answered, no, he had so much he said to do upon the earth, that he had no leisure to look up to heaven: and there are many of this spirit, who are so taken up, and have so much to do with the business of the world, that they have no leisure to look up to heaven.  
Some who inquire but slightly and overtly, they ask, with Pilate, what is truth? but do not take pains to find it.  
Others again, who inquire, but with corrupt affections, which either bribe the understanding into error, or blind the understanding, that it cannot discern of truth.  
Others that perhaps find, but either fear to own it, or turn their backs on it, as the young man in the Gospel: 
Pelago se non ita cōmissur● esset, quin quando liberet peden refer posset.  and you know what the King of Navarre is said to speak to Beza, that he would launch no further into the deep, than he might come safe to shore.  
Men look upon truth as an ignis fatuus that leads them into bogs: most men would entertain truth as a servant, but few as a King, they would own so much as might be serviceable to them, but they will not own any more, not so much as may master them: so long as they may live on truth, they like it, but cannot away with it, when it comes to live on them, nay and live on the best of their comforts, to live on their estates, wives, children, possessions, nay liberty and life, etc. this is hard. And he that sees not truth his honour, truth his riches, truth his friends, truth his liberty, life, that man will never own truth alone.  
In the disquisition of truth, in the enquiring after truth in these days, beware of a double spirit, beware there be not treachery in thee, beware of a double spirit, beware of being biased with corrupt affections, etc. Ask the way to Zion with your faces thitherward, that is, with resolution to go it, when it is revealed: be not only willing to know, but stand resolved to do: and when God sees you willing to do, he will make you able to know. And so much shall serve by way of touch in application; we come now to the Query.  
Qu. 3. If the Scripture be the Rule, God in Scripture Judge; yet the great Question is, Who shall judge that this is God's mind in Scripture? Here lies all the controversy.  
There is great cause of propounding this Question, in regard that the Scriptures, they are not in all things so clear, but that you see they are capable of many interpretations. Capable, I say, not that these divers senses do arise from the nature of the things affirmed, or from the mind and intention of the declarer, but from the ignorance or perverseness of the searchers and inquirers, as was said before.—  
There is nothing more known, then that there are divers senses, various interpretations of the same Word of God, of the same texts in Scripture. Had it never been known before, yet our days had given us plentifully sad experience of it, which is the root of all the divisions and differences among the people of God.  
The Papists indeed have a way for union, though not God's way: they take away from the people, first, the Scriptures, and then, the judgement of discretion, or rational judgement, and give them no power to examine and try their Counsels, sentences, determinations; but contrarily tell them they are bound with implicit faith, and blind obedience to submit to, and receive the doctrines and determinations of the Church, and their safety lies in submitting their judgements to their guides, though they lead them in a way of error, not considering that which Christ saith, If the blind do lead the blind, they shall both fall into the ditch.  
Thus they do, they take away the Scriptures from them, the light of the Sun, and then put out their eyes too, take from them a common and rational light, tell them they have no power to examine their sentences and determinations, and then they bid them follow them in the dark, give up their faith and consciences to be ruled and guided by them: thus after they have made them as beasts, they put them under the yoke, and deal with them as beasts. And now when they have done this, they boast of the unity, that is among them, and tell us they are all of one mind, they are not divided into so many factions and different opinions, as Protestants are. Indeed they have a blind agreement.  
The Protestant Churches go not this way for to bring men to union, they render us the Scriptures in our own tongue, 
Whitak. count. 3. q. 6. Daven de judic. & nor. fidei. p. 110, 111, 112. etc. 136, 142.  they tell us it is our duty to search and examine them, they tell us that Counsels are not infallible, that every Christian hath the judgement of discretion, and is bound to try all things, they tell us that we are not bound to submit to the determinations of any, no further, than they shall be made evident to be consonant and agreeable to the Word of God. 
Consul. Whitak. count. 1. q. 5. c 8. Mort. Apol. Cath. p. 2. l. 5. c 11, 12.   
And if this occasion difference (which it doth not of itself) yet it is better knowingly to differ then brutishly to agree. It is better to differ as men (nay as Christians) for so we do in a kind, every one holds forth light and conscience to be the ground of difference, though this conscience may be misled, and this light may be darkness, I say, it is better to differ, as men, as Christians, then to agree as beasts: if we differ, we differ Christianly: if they agree, they agree brutishly. A conscientious dissent is better than a blind union; if the one be ours, I am sure the other is theirs. But I am too injurious to you. We will come to the Question.  
Qu. The Scripture is granted to be the rule whereby we are to try opinions, and God in Scripture is agreed to be the supreme Judge of them.  
But here is the Question, who shall judge that this is the meaning of the spirit, that this is the mind of God in Scripture.  
It is granted 
* Scriptura est sui ips●m interpres. Whit. cont. 1. q. 5. cap. 13. Scriptura se clarissimè & laculentissimè interpretatur, si nos Scripturan seize interpretantem attendere volumus, & si non in omnibus ubique locis, sicut dubitationis ●ihil relinquatur, tamen in p●urimis maximeque necessariis, & in sum mis fidei nostrae capitibus. Whitak. loc. cit. Consul. Pa●k. l. 2. c. 2 p. ● 151, 152. Mort Apol. Cath. p. 2. l. 5. c. 9 Scriptura, eam stidiosè perscrutantibus est sui interpres. Consul. Dave de judic ac nor. fidei &c c. 17. q 4. p. 95, 96. etc. V●de & Whitak. count. 3. q 6. An Concilia possint errare, per totam quaestionem.  that the Scriptures are the best interpreters of themselves; and thither all must go for the discovery of the truth or falsehood of opinions, not only private men, but Synods and Counsels; if they speak not according to this Word, it is, because the truth is not in them. And there are eight several Rules laid down by that learned Whitaker, which if they were observed by all in the trial of opinions, and searching out the mind of God in Scripture, abundance of controversies would come to a fair end, you may peruse them in his 1. Cont. q. 5. cap. 9 de medijs inveniendi verum Scripturae sensum.  
But it will be said, if every man is to be Judge; then so many men, so many minds, there will be nothing but differences, divisions and confusions.  
If it be said, a Synod or a Council are to judge; then are men either to submit to their sentences and determinations before they have examined them, or they are to examine them before they submit to them.  
If we say the first, that we are to submit to them before, or without examination; then do men give up their faith and consciences to men, and yield implicit faith and blind obedience to humane authority.  
If we say the second, that we are to examine before we are to submit, which certainly is the truth, no Council upon earth is infallible; if not infallible, it may err; if it may err, then certainly there is a liberty left for every one to examine; and if a liberty to examine, than the like liberty to assent or descent from their determinations, as they shall be made evident to his own understanding and conscience to be consonant or dissonant to the Word of God, the supreme Judge of doctrine.  
But I am not in this Question to deal with the consequences, or the several inferences that will be made upon the answer of it. I have reserved that to the next, which is the sixth general Question, viz. What are the remedies against errors and erroneous opinions.  
I shall therefore at this time only lay down the answer, and so pass on.  
Qu. The Question is, who is to judge that this is the mind of God in Scripture?  
And here I must tell you, it is a knotty Question, and of great concernment, the issues may be dangerous on both sides: if the results be, that Synods are to judge; it will be said, there will be danger of subjecting men's consciences to the determinations of men: if that every one are to do it, then will there be danger of confusion: It is a tickle point, and more need of your prayers for God's assistance.  
Now then for the answers of this Question, that I may not beat the air, and speak at random, there will be a necessity of premising some distinctions.  
1. Concerning Judges. 2. Concerning points to be judged.  
1. Concerning Judges. As we say of judgement, so we may say of Judges,  
There is a twofold judgement, and there are twofold Judges.  
1. There is a twofold judgement 

1. Ministerial  
2. Rational   Judgement. 
Reynolds in his conference with Hart, cap 2. div. 2 p. 100 middle of it   
Or there is. 1. A Judgement in foro externo, or publico, a public and authoritative judgement in Synods, Counsels, Assemblies.  
2. There is a judgement, in foro interno, or privato, a private and self-directive judgement in the Court of conscience.  
And this distinction is founded upon the Word of God, it hath footing there. The first, viz. Ministerial judgement, or that public authoritative decision, in Counsels or Synods, you may see it plain, to have its footing in the Word of God. Look to Act. 15. here was the occasion of this convention, much trouble of the Churches concerning some difficult points and errors spread, ver. 2. then here's messengers sent from the Churches, and here's the matter of a Synod, Apostles and Elders of several Churches, here's the form, assembling together, here's the end of it, after much debate, to clear and settle the truth, 
Act. 15. ●8 Act. 16.4.  here was the determination of the doubt, with authority to bind the Churches.  
For the 2d, viz. private, rational or self-directive judgement in the Court of conscience: I have cleared that to you by many Scriptures, 1 Thess. 5.21. Prove all things, and hold fast to that which is good, which I have showed you to be a charge to all Christians, 1 Joh, 4.1. Believe not every spirit, but try the spirits whether they be of God, yea or no— And the example of the Bereans, who were yet commended for trying and examining the doctrines of the Apostles themselves, Act. 17.11. the Apostle enjoins us, Let every man be fully persuaded in his own mind, Ro. 14.5. And if so, then is he to examine and judge.  
And great reason, for this will not bear us out, to say that Authority commanded, a Council determined it, and therefore I obeyed, I submitted: the Papists indeed say, this will bear a man out in a way of error: but Christ saith, If the blind lead the blind, they shall both fall into the ditch. And the Apostle tells us, that w●ll not excuse us, that we followed the determinations of Counsels, of Synods, For every man shall bear his own burden. Gal. 6.5. Nay, and every man shall give an account of himself to God. Rom. 14.12. So that you see this distinction of ministerial and rational, public and private judgement and Judges, is founded in the Word of God.  
We come to the second, and that is, to distinguish of points to be judged; they are not all alike. I will give you these distinctions of doctrine to be judged.  
1. 

Some are Doctrines of faith.  
Some are Doctrines of worship.    
And both these admit of their several distinctions too.  
1. The doctrines of faith, they are either such as are 

Fundamental or,  
Superstructive   Doctrines.  
I say, these are either foundation-truths, or building-truths.  
And building-truths are such as are either 

More necessary, or  
Accessary.    
Accessary truths are such, as are either 

More Evident and clear, Or,  
More Ambiguous and doubtful.    
Those more ambiguous and doubtful, are so either 

In themselves, or  
To us.    
2. The Doctrines of Worship, and those are such as concern, Either 

1. Internal worship, and so they come under the Doctrines of faith.  
2. Externall, and so they fall under the external regiment or government of the Church.    
The Doctrines of external worship, are either 

Essential, or  
Circumstantial.    
Essential, are those things which belong to the distinction of offices, the choice of Officers, and execution of them, etc.  
Circumstantial, are such as may be added for order, for the commodity and profit of the people, viz. time, place, hours, 
In disciplina ecclesiastica distinguam●● ea qua sunt fundamentalia ab accessoriis & levioribus: fundamentalia sunt haec, ut legitimae vocationes personarum retineantu●, veluti pastors, presbyteri, diaconi, & ut ij legitime electi suo munere fungantur, vel d●ponantur & removeantur; Accessoria dico, quae ut haec fiant & observentur in ecclesia quaque pro tempore, etc. Danaeus in 1 Tim. 5.13 p. 289.  with such like.  
And that these distinctions also are founded upon the Word of God, I might show you at large. The distinctions of Doctrines of faith and worship, they are the sum of Christian Religion, Fides & cultus, faith and worship, are the two general heads of Christian Religion spread thorough the whole Scripture. And concerning the Doctrines of faith, the distinction of foundation and building-doctrines, you may see plain, 1 Cor. 3.10, 11, 12. I have laid the foundation, but let every man take heed how he buildeth thereupon, for other foundation can no man lay, then that which is laid, Jesus Christ. There is the great foundation-truth. Now if any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble. Here are building-truths, of which there is distinction, some precious stones, some gold, some but silver. The hay and stubble are errors and erroneous doctrines, built upon a good foundation, bad consequences drawn from good conclusions, bad superstructions upon a good foundation. So that you see there is footing for those distinctions.  
I might show the like of the Doctrines of worship, those that are Essential, and those that are Circumstantial. This distinction hath also countenance in the Word of God. And for the Essentials of discipline, there is mention made in the Word: but for the other they are left to the prudence and wisdom of the Churches.  
And now having propounded these necessary distinctions; I come to the Answer of the Question, Who is to judge of God's mind in the Word?  
And here we must run over all the distinctions we have named: There will be need of all for the clearing of the point.  
First, I told you, that there was a ministerial, public and authoritative judgement: and there was a rational, 
* Dantur errores duplices, quidam sunt fundamentales, qu●●● ipsum fidei fundamentum, & consequenter salutis aeternae possessio tollitur: quidam sunt m●●us principales, non tam de fi●e, quam circa fidem, quibus nec ipsum fundamentum destruitur, nec salutis adeptio anceps redditur. Misner. de eccles. cap. de errandi possibilitate. membr. 1. Sect. 4 6, 7. p. 626.  private and self-directive judgement. Now,  
1. If the Question be put, Who is to judge of God's mind in the Word, in a Ministerial, public way? I say, that it is the office of Counsels and Synods, to examine, debate, determine, declare the mind of God out of the Word. 
* Patres in Concilio non tantummodo inquisitores, sed judices.  Counsels they are not only inquirers, what is the mind of God in Scripture, but in some sense Judges, that this is the mind of God in Scripture, yet are they not supreme, absolute, infallible, unerring Judges, as the Papists say, but Ministerial, declarative, subordinate Judges, who are not to go beyond their bounds, the Word of God. 
a Concilia habent solummodo munus & potestatem interpretandi Scripturas, etc. Reynolds confer. with Hart. c. 2. divis. 2 p. 100  Counsels have only the office and power of interpreting Scripture from Scripture, and the mind of the holy Ghost speaking in them.  
Reynolds in his conference with Hart, hath this passage. Christ, saith he, hath given two sorts of judgement to his Church; the one, private; the other, public: private, belongs to all the faithful, and 
b 1 Cor. 2.15.  spiritual, who are to 
c 1 Cor. 10 13.  judge of what is taught, and 
d 1 Joh. 4.1  to try the spirits. 2. Public, that belongs to 
e Act. 15.6  the assembly of Pastors and Elders, for of that which 
f 1 Cor. 14.29.  Prophets teach, let Prophets judge: 
g 1 Cor. 14 38.  and the spirits of the Prophets are subject to the Prophets. In both of which, the Church must yet remember, that God hath committed nothing but the ministry of giving judgement to her, the sovereignty of judgement doth rest on the Word of God. Thus fare he—  
Another of our own. Counsels may propound, expound, declare to the people that Doctrine which the Scriptures hold forth, but they have no power of making new Doctrine: that is, they are the public Interpreters and publishers of holy Doctrine revealed in Scripture, they may expound and declare Scripture, but neither make Scripture, nor become Scripture to us, 1 Cor. 4.1. 1 Pet. 4.11.  
To make Doctrine is proper only to God, who is the Lord and Master of our faith and consciences. Men are Ministers to our faith, and not Masters of it; but this were, from a Minister to become a Master of our faith, which the Apostle so much abhors, 2 Cor. 1.24. We are not Masters of your faith, but helpers of your joy. Nay, if they had power to make Doctrine, than were we not to exam●●e and try their doctrine, but our duty were to subject to what is imposed: but I have cleared this to you, that it is our duty to examine all the Doctrines and definitions of men, etc. And if an Angel from heaven should preach another doctrine, let him be accursed, Gal. 1.8. It is not in man's power to make doctrines, though to declare them.  
Secondly, if the Question be, who is to judge of God's mind in the Word, in a private, rational, self- directive way: then I say, that every private Christian, is to search the Scriptures, to examine, prove, try and judge of the mind of God revealed in his Word, so fare as concerns his own faith and practice. I have showed you that we are not to subject our understandings, our faith and consciences, to any authority, nor to any definitions and determinations of men, but are to prove and try all things by the Word for our own faith and practice, we are to judge of God's mind in his holy W●rd, with those cautions I laid down. But this having been so largely insisted upon, I shall say no more to it.  
And this shall serve for the first, the distinction of Judges.  
Secondly, I told you, there were some distinctions of things to be judged. Some there were that were doctrines of faith, some of worship.  
1. The doctrines of faith I told you were such as were fundamental, or such as were superstructive.  
Now, if the Question be asked, who shall judge of God's mind in the Word, concerning fundamental doctrines. I say, the Word of God is evident and clear of itself in these things, that if a man will not wilfully shut his eyes, he cannot but see them: we need not here ask, who shall judge; main truths are plain truths, he that runs may read them. And that these are plain to those, who will not wilfully shut their eyes, at least to see them in a rational way, the Apostle shows, in Tit. 3.10, 11. He that is an heretic [which is one pertinaciously, and obstinately erring in fundamentals] such an one, saith he, after the first and second admonition reject, or excommunicate him, and he gives this ground of it, knowing that such an one is subverted, and sinneth, being condemned of himself, as the word expresseth, being self-condemned, he sins against the secret checks of his own conscience, he is self- sentenced, which declares that fundamental truths are evident, 
1 Joh. 2.20  otherwise he had not been self-condemned. Turks and Pagans they do these things, and are not self-condemned; but men in the Church cannot, and therefore are to be cast out.  
Thirdly, I told you that superstructive truths were either such as were more necessary, or such as were accessary; and necessary admits of many distinctions, either such as were absolutely so, or such as were necessary only by consequent, or such as are primarily necessary, and such as be secondarily necessary. I speak not here of the first.  
If the Question were, Who shall judge of truths absolutely necessary? It is the same with fundamental truths: and I say, that every Christian is able to judge of God's mind in such truths; he tells us, We have 
a Vot unctionem habetis, id est, vos spiritum sanctum habetis, & nostis omnia, id est, omnia necessaria. Whitak. Reynolds conf. with Hart, p 6●. middle of it. Whitak. count 1. q. 5. c 8. Arg. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  an unction from the holy One, whereby we know all things, that is, all things necessary to salvation: and he hath told us, His Spirit shall lead us into the way of all truth; 
b Impium est putare Deum aliquando defuisse ecclesiae suae in rebus necessariis.  that is, necessary truths, and that we shall all be taught of God, that the Sheep of Christ shall hear his voice, and know it from the voice of a stranger. This is a certain maxim; 
c Donum intelectus nun quam se subtrahit sanctis circa ea quae sunt necesaria adsaluten, etc. Aqu. 22. q. 8. a resp. 3.  God doth never fail his Church, nor any member of Christ in truths that are necessary; they shall learn, they shall know and understand those things necessaryd. And for those things which are less necessary, Counsels may declare, and if you search, if you study, if you examine and be faithful in your scrutiny, God will reveal them to you also, at least so much as is for your comfort, and cheerful walking in the ways of God.  
Fourthly, I told you that accessary truths were either such as were evident and clear, or such as were doubtful and obscure.  
The Question needs not to be asked of the first of these: for those that are evident and clear of themselves every Christian may judge of.  
But the Question will be of obscure and doubtful truths.  

* See Mast. Reynolds on the 110 Psa. p. 273, 274.  Of those which are doubtful, some are obscure, respectu objecti, rejectu subjecti. Some are obscure in themselves, and some are obscure not in themselves, but to us.  
If the Question be of such as are obscure in themselves, who shall judge of God's mind in them. I say, there are some truths which are beyond the fathom of the tallest understanding; there are certain Abysses and depths, that no man is able to sound, no finite understanding can determine: 
See Reynolds conf. with Hart. p. 96, 97, 98.  here we must fall down and adore, fall down and admire; the doctrine of the Trinity and of the Unity, of divine essence in the Trinity of persons, the doctrine of the incarnation of Christ, the hypostatical Union of natures in one Person, the doctrine of Predestination, of the Jews rejection, which was a depth to the Apostle himself, over which he cries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11.33, 34. Oh the depth of the riches, both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out! for who hath known the mind of the Lord, or who hath been his Counsellor? In other truths, such as were necessary, the Apostle when he makes the same Query, he gives this answer, But we have the mind of Christ, as you may see in 1 Cor. 2.16. Who hath known the mind of the Lord, that he may instruct him, or who hath been his Counsellor? We have here the same Query, but not the same answer, he answers this Query, We have the mind of Christ, which is to be understood in things necessary. In the other you see, he makes the Question, and leaves it without answer, only cries out, Oh the depth of the wisdom—  
So that if the Question be of Doctrines in themselves obscure: It is beyond man to fathom, faith is our best understanding, admiring and adoring, our best knowledge. But now if the Question be of such truths that are not obscure in themselves, but obscure to us, not to all, but to some, which are therefore obscure by reason of the imperfection of our knowledge, etc. It is the office of the Ministers of the Gospel to preach them and reveal them; of Synods and Counsels, to declare them, and of every Christian to study them, to examine, to search them out.  
There are four ways that we are to go in the finding out of truths doubtful.  
1. Look into the harmony of Scripture, see what the agreement, what the concord of the Word of God will do to help thee: 
Consul. Whitak. count. 1 q 5. c. ●. ubi de mediis inveniendi verum Scripturarum sensum. Scripturae Scripturis conferendae, fi quid in Scriptures recte intell gear volumus. See ●eynolds, c. 2. divis. 2. p. 95, 96. Fa●eamur ergo necess● est, justificationis nomen variè sumi, nisi velimus exis●mare Apostolos à se dissentire, & pugnantia enunciare: apud Jacobum ergo, justificari idem valet, quod justum declarari ac demonstrari, apud Paulum verò, justificari, idem est quod à peccatis omnibus absolvi, justumque apud Deum reputari Whitak. loco citat.  many things seem to be truths, if you look on one text alone, that yet if you did but look upon the harmony of the Word, would thereby be discovered to be errors. For example, St James saith, Chap. 2. ver. 21. Abraham was justified by works; now if you look no further, it holds forth this, that we are justified by works; for as the father of the faithful was justified; so all the children, all believers must be justified: and is this a truth then? Certainly no. Why, but how shall we know it? we must compare Scripture with Scripture; as for example in this point, compare this place of James with Rom. 4.2, 3. If Abraham were justified by works, he had then somewhat whereof to glory, for what saith the Scripture, Abraham believed God, and it was accounted unto him for righteousness, and therefore the one speaks of justification before men; the other, of justification before God; the one, of justification properly, the other, of declarative justification. Study the harmony of Scripture, see how one Scripture agrees with another, and how this doctrine agrees with all.  

Rom. 12 6 Analogia fidei nihil aliud est, quam constans & perpetua sententia Scripturae, in apertis & minim● obscuris locis, quales sunt Articuli fidei in symbolo, quaesque continentur in oratione dominica, in decalogo, etc. Consul. Whitak. loc. citat.  2. Look upon the Analogy of faith, whatsoever doctrine, either directly, or by way of immediate consequence opposeth the Analogy of faith, is to be rejected as contrary to the platform of wholesome words; that's another way to find out truth in doubtful cases; See the Analogy of faith; look over your Creed, the Lords- prayer, crooked things are discerned by bringing them to strait, etc. Many Doctrines would be found erroneous, if they were but brought to the Analogy of faith. That doctrine of Transubstantiation, or rather monster of opinions, which they would seem to build on Scripture, This is my Body; if it were but brought to the Analogy of faith, you shall see at once it overthrows four several Articles, 1. The incarnation of Christ. 2. His ascension. 3. His sitting at the right-hand of God. 4. His coming to Judgement: for if Christ's body be so often made of a piece of bread, and in so many places at one time, how can all this be?  
The Doctrine of Christ's kingdom and visible glory before the day of Judgement; it seems to contradict another part of it, he is gone to heaven, sits at the right-hand of God, and [from thence] he shall come to judge the quick and the dead; So that nothing is between his sitting in heaven, and his coming to judgement: 
Alsted.  and therefore those that most rationally hold it, do say this Kingdom shall be in tempore judicij, the time of judgement, the Jews conversion, and the fullness of the Gentiles are to be the morning of it.  
3. Look upon the concordant confessions of the Churches of Christ in all ages: here is another way, and certainly it doth afford a great deal of light, and help in points and cases doubtful: this is not to submit my judgement and faith unto any authority of man, but to go to them who excel to be helpers to my faith and understanding. 
M. Reynolds, 110. Psal. 273, 274. Whitak. cent. 1. Jam. 1.5. Dixit aliquis patrum, se orando, magis quam studendo ac legendo in cognitionem Scripturarum prosecisse. Aug in l. Scal para. c 2. Orationi lectio, lectioni succedar oratio Hieron. ad L●tam.   
The Church of God is called, The pillar and ground of truth, 1 Tim. 3.16. not that which gives being to truth, nor that which gives authority to truth, but the Church is the depository of truth, the orb out of which this glorious light shineth, the Candlestiks which holds the light, the pillar, not so much to hold up, as to hold forth truth, as the Law and Proclamation of Christ, it doth not hold up the authority of it, but bear witness to that authority in it.  
4. The fourth way is, to go to God by prayer, and desire him who is the father of light, to reveal the way of truth to thee, Jam. 1.5. Are such and such things doubtful? Thou lookest upon many opinions abroad, and thou art brought to a stand, thou knowest not what to determine, the cases are very doubtful; go and strip thyself maked of self, of by-ends, of corrupt affections, unbiasse thyself, denude thyself before God, and desire him to reveal his will to thee, beg of him that he would lead thee into the way of all truth, tell him he hath engaged himself to teach thee, he hath promised we shall all be taught of God, he hath said, He will lead us into the way of all truth, urge God with his promise, believe it, conclude it, either God will reveal it to thee, or it is not necessary it should be known.  

Cum Petro dicendum ediscere nobis Paraholam istam. Hier. Non solum stuatum nobis adhibendum esse ad discendas literas sacras, ve 'em & supplicandum Domino, & diebus ac noctibus obsecrandum, ut veniat agnus de tribu juda, & ipse accipiens librum signatum dignetur aperire. Orig. Hom. 12. in Exo Cons. Whit. p 397. Whitgift, p. 3. p, 77, 81, 82, 83, 84. Hooker l. 3. Sect. 2. Sutclive. tract. de dis c. 1. p. 5 Heb. 3.2. Cons. Park. l 2 c 39 per totum.  We read in Revel. 5 9 That when John saw the book was clasped, he falls down and weeps bitterly, and then Christ comes and opens, and unclasps the book: thus let us do, are opinions doubtful? is the book clasped? canst thou not read God's mind in these and these things? Oh fall down, weep to him, pray to him, either I say again, God will unclasp the book, either he will unfold the doubt, or assure thyself it is not necessary to be known.  
And thus we come from the distinctions of the doctrine of faith, to those we named of the doctrine of worship. These I told you were either such as did concern internal worship, of which I shall not speak, or such as did concern external worship, viz. the outward Regiment of the Church of God in the world. And I told you the doctrines of Gods external worship, were either such, as were essential, or such as were circumstantial only.  
Now if the Question be asked, who shall judge of God's mind in Scripture, concerning the essentials of government? It is hard to tell you, who shall resolve you.  
1. Some say that doctrine only is contained in the Word, and not discipline, and that there is no particular and absolute form expressly prescribed in the Word, nor yet any that can be made out of the word, & they lay this as a charge upon those who hold the contrary, that they make Christ a Lawgiver to his Church, and do put no difference between Christ and Moses. Indeed they may seem to come under a charge, who make that comparison between Christ and Moses, and say that as Moses had order for every pin in the tabernacle: So Christ (unless he was less exact than Moses, and took less care of his Church under the new Testament, then under the old) left certain Rules for the ordering and regulating of all particulars in the Church of God: an opinion very high, and an expression very harsh—  
2. Others say, there is a discipline in the Word, but it is only moral, not ecclesiastical. If that will not do, some go farther, and say there is an ecclesiastical teaching, but not an ecclesiastical governing-discipline in the Word.  
3. Others say, there are some footsteps and rules of an ecclesiastical Discipline in the Word, 
Sutclive, ib.  but they are rather described then prescribed, and those are neither perfect, to which nothing may not be added, nor immutable, of which nothing can be altered, but may be modified and tempered to the several constitutions and tempers of States, Kingdoms and Commonwealths, as shall be seen convenient.  
4. Others say, there are Essentials of government in the Word, though not the circumstantials; 
Danaeus in 1 Tim. 3.15 p. 169. etiam in 1 Tim. 5.13 p. 289.  there are rules laid down for those things of chief concernment, though not for things of a lesser and inferior moment: but amongst these here is this controversy, whether those rules, as touching essentials, are immutable and unchangeable, or whether they may be altered and changed, according to the will of man, and tempers of states.  
5. Others say, there is a certain, exact, entire form of government prescribed in the Word of God, and that not determined ad hic & nunc, to the Apostles days, the times of persecution and gathering of Churches, but to be an unchangeable ordinance for the governing of Christ's Church, till his coming again. And what that particular form is, there is as much controversy; one saith one, another saith another. Certainly if there be such an exact way in the Word, its strange it cannot be found, it's a wonder it cannot be made out; if it be, it is no less wonder that those who are willing to open their eyes broad to let in light, cannot yet be able to see. To most men it appears a dark controversy, and that there is not much in the Word to discover it; if there be, a great deal seems to be buried up in the dark, and cannot be clearly made out. It was once the speech of one, that God had done by the external government of the Church, as he did by the body of Moses, he hide it, lest men should make an idol of it.  
Some doubt whether there be any such thing or no; 
Cons. Park. l. 2. c. 41, 42 43.  others say, if there be, it's in the dark, it's hid, but whether it be so or no, this I am sure of, it's made an Idol of; men make that all, and all the heats of their hearts are turned to contentions of the head. I may say, this controversy hath wrought more division in the hearts of Saints one towards another, and more separation one from another, and keeps them at greater distance in all the offices of love, and hath more taken off the hearts of God's people from spiritual and heart-warming truths, than any controversy that ever was stirred up in any age of the Church: I pray God there be not a temptation in it. But to return.  
Admit there be an exact government in the Word of God, who shall judge what that is? I told you there were the Essentials and Circumstantials of Government.  
If the Question be asked of the first, viz. Who shall judge of the Essentials. I may say certainly of this point, as well as of others, there is a public and a private judgement; there is a ministerial, and there is a personal judgement.  
It is the office of a Synod, an Assembly, to search, to debate, to determine and declare, what they conceive is the mind of Christ in this; and it is yours, to prove, to examine, to judge of their results and determinations. In which work, as I hope they will be tender; so I desire you may be humble, neither to embrace things with a blind judgement, nor to reject them with a perverse will.  
And for Circumstantials: If the Question be asked, who is to judge of them. I suppose it is granted on all hands, that in those things, God hath left us free, and hath not determined and restrained us to any thing. And where God hath left things indeterminate, there is no Question but the Magistrate may determine you, and you are to submit to those determinations. And this shall suffice for this, and for the answer to the Question.  
Thus you see we have finished three of those Queries we propounded. We come now to the fourth, viz.  
Qu. 4. What are the Diagnosticks or marks whereby we may discover and discern of error from truth, and truth from error?  
When false Coin is abroad, if a man get a touchstone, whereby he may be able to try it, and the skill in the use of it, to distinguish between counterfeit and true, he needs not fear being deceived.  
I have told you there is a deal of false Coin abroad, and if you would not be deceived, it was your special duty to try it: I have showed you the Rule, and told you what is the touchstone, whereby you may try opinions. And now I am come to give you the marks whereby you may be able in the use of this to discover and distinguish between truth and error. If a man have the touchstone, yet if he want wisdom to distinguish, he may be deceived for all this: So, though you have the Word of God, which is the touchstone to try opinions, yet if you want wisdom and skill to distinguish of touches, you may be mistaken for all this.  
And there is need of a great deal of skill: an error may give as fair a touch, and make a fairer lustre and glitter then truth. And therefore it shall be my work at this time, through God's assistance, to lay down the marks, whereby in this touch and examination, you may be able to distinguish between error and truth.  
Now I must tell you before I enter on this work, that as there are many false stones, such as do render error truth, and truth error: So there are many false marks, by which if we should be guided, we are sure to go amiss. It shall be therefore my chief work in this Discourse, to reject the false, and to discover to you the true. And we will begin with the first of these, viz. the rejection of the false marks, which I will do by propounding them in Questions, and then giving answers to them, and all this that they may have a fair trial, before they be condemned.  
Qu. 1. Whether antiquity, or the ancientness of an opinion be not a true Character of truth?  
Answ. There is no Question to be made of this, but truth is ancient, and that which is ancientest is truth. Truth was before error: 
* Id verum quodcunque primum, id adulterum quodcunque postremum. Tertul.  that is truth which is first, and that is error which is last. And therefore you see it is God's direction to us, Jer. 6.16. Thus saith the Lord, stand you in the ways and see, and ask for the old paths, where is the good way, and walk therein, and you shall find rest for your souls.  
But now in regard that Antiquity hath been the pretence for many errors, and that we may not mistake in it, there is a necessity of some distinction to be premised before we give the full answer.  

Antiquitas est vel primaria vel secundaria: primar●a est pri●ae va cujusque rei o●igo, & haec ●o ta ho● tatis & perfectionis est. Secundaria antiquitas est eorum quae diu ante coeperunt, &c Et haec antiquitas veritatis nota non est. Vid. Parker. p. 156. l. 2. Consuetudo sine veritate vetust as erroris est. Cypr.  1. Then there is a twofold Antiquity: a primary, and secondary Antiquity. Or things are said to be ancient, in respect of God's prescription, or in respect of men's practice, in respect of God's institution, and in respect of men's observation: or if you will, in respect of God's command, and in respect of men's custom. And this will afford us this answer.  
A. If antiquity be taken for God's prescription, for God's command and institution, than there is no Question, but it is a certain badge & character of truth. But if you take antiquity for what men have anciently practised or observed, for what hath been the custom of men, and not the command of God, then may it be an ancient, a gray-headed error. That is not truly ancient, which men have practised; but that is true antiquity, which God hath prescribed. Antiquity of things is not to be taken from the customs and observations of men; but from the commands and institutions of God. 
* Veritas non est tempore metiend●, sed n●mine. Hoc argumento usa est mulier Samaritana adversus Christum, Patres nostri adorârunt in monte hoc, nec falso, nam referente Carolo Sigonio, prius in Zilo quam in Jerusalem invocatum Dei nomen est. Morton. Apolog pag. 1. lib. 1. cap. 10, 11.  Truth is not to be measured by time, but by revelation; not by practice, but by prescription; not by custom, but by command.  
It was the error of the Jews, that they would follow the custom, but they would reject the command. You may see it in Jer. 44.17, 18, 19 We will bake cakes, and burn incense to the Queen of heaven, as our Princes, and Fathers have done before us: and they have an argument for this custom too; for than it was better with us then now, than we had plenty of victuals, and were well and saw no evil, but since we left off to do this, we have wanted all things, we have been consumed by the sword and by the famine. Just the same argument that men have for their customs now.  
So the woman of Samaria, she pleaded custom too against Christ, Joh. 4.20. Our Fathers worshipped in this mountain, and you say, that in Jerusalem men ought to worship: Here she pleads a custom, and one more ancient than the other, only it wanted prescription, which the other had. Ancient custom without prescription will not hold.  
The Pharisees they dealt the same way with Christ, etc. and Christ with them, as you see at large, Matth. 5. It is well spoken of Cyprian, 
a Non debe mu● attendere quid aliquis ante nos secerit, aut faciendum putaret, sed quid qui ante omnes Christus prior secerit. Cypr.  We are not to consider what others have done before us, but what Christ who is before all hath done and commanded. Custom without truth is but old error. 
b Non hominum consuetudinem, sed Dei veritatem sequi debemus. Cypr. epist. 7. p. 156.  We are not to follow the custom of men, but the truth of God: if men plead custom without prescription, Antiquity without command, we may say with Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christus nobis antiquitas, Christ is our Antiquity. He saith of himself, that he is the way, the truth and the life, the truth, not the custom. 
c Si consuetudinem fortassis opponas, advertendum est quod Dominus dicit, Ego sum via, veritas & vita: non dixit, Ego sum consuetudo, sed Veritas. Aug. Veritati nemo praescribere potest, non spatium temporum, non patrocinta personarum, non privilegium nationum, ex his enim ferè consuetudo initium ab aliquâ ignorantia aut simplicitate sortita, in usum per successionem corroboratur, & ita adversus veritatem vindicatur. Tertul.  It is that which learned Jewel urgeth against the Papists from that place, Eccles. 7.10. Say not thou, What is the cause that the former days are better than these? for thou dost not inquire wisely concerning this.  
2. Qu. Whether the newness of an opinion be not a sufficient mark to discover it an error?  
For the answer of this I must also premise some distinctions.  
1. Things may be said to be new, in respect of God's prescription, or in respect of man's invention.  
2. Things may be said to be new, in respect of institution, or in respect of restitution.  
The Commandment of love it was called a new Commandment, as Christ saith, Joh. 13.34. A new Commandment I give unto you, that you love one another. This was not new, in respect of its institution, but in respect of its restitution, 
* Non quia novum mandatum, sed quia de novo redintegratum.  not because it was new, but because it was renewed. Many things are called new, which yet are not so, in respect of institution, but in respect of restitution.  
3. Things may be said to be new, in respect of Creation, or apparition: the moon is new, not in respect of Creation, but in respect of apparition. Many things which appear to us to be new, which are not new indeed.  
4. And this brings in a fourth distinction: things may be said to be new, in respect of being: as a child is said to be newborn, because it never had a being in the world before: or a thing may be said to be new, in respect of observation: a thing may be said to be in being before, which yet was not observed, nor taken notice of before.  
There are many things, which are not new in themselves, which yet may be new to us: many things which are not new, in respect of being, which yet are new, in respect of observation.  
Having premised this, we will come to answer the Question: Whether the newness of an opinion, etc.  
And I will answer this Question in these two Conclusions.  
Conclus. 1. The newness of opinion is enough to discover it an error; if it be new in respect of institution, not if it be new in respect of restitution. Institution of truth is only God's work: none is able to institute doctrine or worship, but only God. If there be no Word of God to clear it, no Scripture to countenance an opinion; it is to be rejected as a Chimaera, a fancy of man.  
But now an opinion may be new, in respect of restitution, and yet be a truth, when the worship of God comes to be restored, when doctrine comes to be cleared and settled; this is not any new institution of doctrine or worship, but the restitution of it, it is not worship instituted, but worship restored. It is that worship which God hath prescribed in his Word already, only now freed and cleared from the corruptions and pollutions of it.  
Truth may be old in respect of institution and prescription, though new in respect of the restitution and restoring of it; as it was in Hezekiah's time: and it was the work of Christ, in Matth. 5.  
Conclus. 2. The newness of an opinion is enough to discover it an error; if it be new in respect of being, but not if it be new in respect of observation. Indeed those opinions, which are new in respect of being, that have no foundation in the Word, no being in the Scripture, they may be rejected as errors; but not such as are new in respect of observation: there may be many precious truths, which are new to us, which yet are not new in themselves: they are new in respect of our observation, we never took notice of them before, they were hid from our eyes, yet they are not new in respect of their being.  
Augustins' doctrine of conversion, that it is of grace, and not of freewill, was new in its time, though now generally received; and than it was not new in respect of being, the Scriptures are full for it; but new in respect of observation, men had not observed, they had not taken notice of it before.  
Luther's doctrine of justification, that it is of grace and not of works, was new also in its time, and he had a world to oppose him, and cry it down for novelty; but this was not new in its being, what doctrine have we more clear in the Word? But it was new in respect of observation.  
Calvin's doctrine of predestination, that it is of grace, and not of faith and works fore-seen; this was new in its time, though a clear and ancient truth. It was not new in respect of its being, it is clearly revealed in the Word, but new in respect of observation; it was clouded with errors, that men could not discern and take notice of it before.  
This is certain, that towards the end of the world, as there will be the broaching of many errors, so there shall be the discovery of many glorious truths, as I have fully cleared to you. I speak not this to countenance any error, that our times or after times shall set on foot: but to take off prejudice that lies upon any doctrine or truth, either newly, or more clearly and fully discovered, that they reject it not for the newness of it.  
I have observed it in all ages, 
Fama miratrix senioris aevi. See jewels Sermon on Hag. 1.2, 3, 4. p. 171, etc.  that as the name of Antiquity hath been the pretence for many errors: so novelty hath been the plea which men have used in all ages against the truths discovered in their generations.  
Since God hath broken the Antichristian yoke, which lay upon all the world, there is scarce any generation which he hath not honoured with some new or fuller discoveries of truth.  

See jewel to the same Sermon. Mark 1.27 Act. 17.19.  Antichrist had corrupted all, both worship and doctrine, and there must be a time of clearing that which he hath corrupted: and when that is done, he shall fall, for he shall be consumed with the breath of christ's mouth: and God doth honour every age with something, he reforms us by parcels: and this hath been the prejudice against truth in all generations, the novelty of it: this hath been the plea, that corrupt hearts have had against the truths of their generation, they are new things, when indeed they are not new, in respect of their being, but in respect of their observation.  
Nay, and from the beginning it hath been the same pretence, that careless and Atheistical hearts have had against the truths of God. You see in Christ's time, and in the Apostles time, when they revealed the will of God, they judged all to be new, What new doctrine is this that we hear? they said so of Christ's, Mark 1.27. and the like of the Apostles, Act. 17.19. Let us hear what new doctrine is this you teach. And in after ages there was the same spirit in men, they adhered to their old customs and their ancient ways, and rejected what ever was contrary to them, as new. It was Augustins' complaint, 
a Hic est mos diabolicus, ut per antiquitatis traducem commendetur fallacia  This is the devil's custom, to commend error to us for truth, under the notion of Antiquity. Custom without verity, is the antiquity of error. Again, 
b Si consuetudinem fortassis opponas, etc. adverterdum est quod Dominus dicit, ego sum via, veritas & vita  if you do oppose custom to truth, consider what Christ saith, I am the way, the truth and the life. 
c Non lixit, ego ●um consuetudo, sed veritas. Aug.  He doth not say, I am custom, but, I am truth.  
And besides him, others have had the same spirits to conflict withal. Cyprian tells those of his time. Every custom, although old and common, yet is inferior to truth, and that custom which is contrary to truth, is to be abolished.  
Another hath these words, 
d Religionis authoritat non tempore aestimanda est, sed numine: neque enim quo die, sed quid colere caeperis in tueri convenit: quod verum est, serum non est. Arnob. Quod nos agemus, novum, quod vos, priscum  The authority of Religion is not to be reckoned by time, but by revelation; nor art thou to take notice what day this worship began, but what this worship is [which began at that time] that which is truth is not late. The same Author dealing with those which did plead Antiquity against truth, he saith, That which we say is new, and that which you do is old; but what doth this help you or weaken us? The authority of truth is not to be measured by time, but by revelation.  
And Tertullian dealing with the same spirits in his generation saith, 
f Here●es non tam novitas, quam verita● revincit: quodcunque contra veritatem sap●t, haeresis est, etiam vet●● consuetudo. Tertul.  Novelty doth not confute an error, but the truth: what ever is contrary to truth, doth savour of heresy, even though it be the most ancient custom.  
And Bernard tells us of the wicked tongues of men, 
g Qui cum manifest●●●umen obnubulare non queunt, de solu novitatis nomine ca villantur. Bern. Cons. Park. de polit. eccles●t 2. c. 20 p. 254  who when they are not able to cloud or darken the evident light, they cavil at it for a novelty. But in vain do those allege custom, who are convinced with reason; reason is to be preferred before custom, much more is truth and the authority of God.  
I name these for this end, to show you that it hath been the spirit of corrupt m●n in all ages, to reject those things, which are contrary to their erroneous customs, for novelties and new things.  
And it is the same spirit, which acts in men to this day, they will rather adhere to an old error, then embrace a new truth. I say, such a truth as is not new in respect of its being, but only in respect of our observing. I might instance in many things: what if I should single out this one only, viz. our liturgy? It may be you will say this was composed by learned and holy men, such as were Reformers in their time; it was so: but there was never any Reformation, since defection to Antichristianisme, but in time that Reformation hath been discovered to stand in need of further Reformation, we know but in part, and God doth reveal his will gradually, not all at once. The Church grows to perfection, not all at once, but by degrees, and it may be they went as fare then, as the times would suffer, there is something implied to that purpose in the front of it: they had a contrary stream to conflict withal, being newly come out of Popery. And I know not whether is the greater wonder of these two, that they went so fare then at the first jump out of Popery, when so many to oppose them; or that we never went farther since, after so many years preaching of the Gospel to us.  
Certainly they were holy men, precious men in their Generation, but yet not perfect men: thou rejects their holiness, and closest with their imperfections: thou adherest to their imperfections, and makes use of their holiness, for no other end, but to retain their imperfections, such, which if they lived in our days themselves would disclaim.  
They were holy men; and I may say of thee as Augustine did to the Donatists, who alleged Cyprian to patronise them in their error, 
i Quod in Cypriano naevu●, in vobis fuligo est, etc. Aug.  That which was a spot in Cyprian is Tartarian darkness and smoke in you. Or as another answered the Armenians, who said, they held the same things with the Fathers, 
k Quod in patrib●● error, in Armenis haeresis est.  That which was but an error in the Fathers, is a heresy in the Armenians. Or as another speaking of the African Fathers, 
l Patres Africani ex ignorantia de●epti sure vo● vero ex malitia peccatis. Nobis vero qui admoniti & edocti sumus, nulla ejusmo●● indulgentia relinquitur Cy  The African Fathers were deceived out of ignorance, but you sin out of malice; theirs was the imperfection of their knowledge; but yours is the perverseness of your wills. Or I may say as another. If any of our Predecessors failed out of ignorance or imperfection of knowledge, God will pardon that, but we that are warned and taught, we may suspect that indulgence for us.  
It is that which Jewel hath out of Hillar: against the wilful in his time. 
m Illum in eo quod nes●●unt potest adhuc in tuto esse salus fieredant, ribi vero jam omnia a●saturem c●au●a sunt que negas quo●●am ignorare non potes. Hil.  Men may be saved though they hold many errors of ignorance, but all ways of life are shut up to thee, who denies that which thou cannot be ignorant of, unless you will wilfully shut your eyes.  
Chrysostom hath a good expression for it, 
n Qui in luce peccat impudentior est, ex suribus enim leges eos gravius puniunt, qui interdiu surantur. Chrys in ●●al ●.  Those are the boldest sinners, who will sin in the times of light: the Laws do ever punish those thiefs worst that steal in the day, and of all sinners, those shall have most stripes, that sin in the light, and oppose the light.  
Certainly those of our Predecessors that have gone before us, were learned and holy men in their generation, yet as the Apostle saith of himself, I may say of any age in the world, we know but in part. And what Solomon saith of persons, I may say of things, Prov. 4.18. The path of the just is as the shining light, that shineth more and more unto the perfect day. There is no age is so excellent, but after ages have excelled them. 
o Non ita leviter de Scriptoribus recentioribus ●entiendum, quasi Patribus praeponendi non essent. Neque adeò de Patribus magnificè censendum, quasi Neo●ericis post ponendi non v●derentur. Consul. Park. de polit. eccles lib. 2 cap 14. pag. 233, 234, etc.  We are not to think, saith one, so lightly of modern and late Writers, as if they were not (in some things) to be preferred before the Fathers; nor to think so highly of the Fathers, as if they were not short of them that come after them. They were all famous in their generations, 
The collection of Weemes upon Rev. 1.13. Consul. etiam & Parker. l. 2. c. 14 p. 234.  I love not to make comparisons. But yet Wickliff, Hus, Jerome of prague, Whitaker, etc. come not short of any. I have read an observation of one, that Justin Martyr (who lived in the second Century) had more errors in one Tome, than Augustine (who lived in the fourth Century) had in ten. And there seems to be much in the Word to countenance fuller discoveries, and clearer revelations of truths, to after, then former ages. Some Divines have gathered it from the Girdle, which under the Law was about their loins, now it is about the paps, by which they think to be shadowed out the greater perfection of the after ages of the Church, than the former. Some think it to be shadowed forth in 
* Brightman in locum. Quia Pellucidum & ab omni humano fermento purum. Cons. P●rk. de polit. eccles p. 235, etc. Bright. in Apoc. 14. c. 14.2, 6. c. 15.2, 5. etc. Park. de polit. eccle. l. 2. c. 14, per totum.  Revel. 14.2. where they say, the doctrine of the fathers for the indistinct sound is compared to the noise of many waters, which doth strike the ear with an unprofitable sound: But the doctrine of the later Writers, Revel. 14.2, 3. to the voice of harps, and the harps of God, that is, the most excellent, Rev. 15.2, 3.  
Some again would have it shadowed out by the sea of glass like crystal, Revel. 4 6. Revel. 15.2. under which, say they, is shadowed the clearness of the worship of God from humane corruptions, which shall be in the latter days, for the times wherein the Fathers lived, which were in the third and fourth Century chief. The sea was not then of glass, but it was terrene and bloody, as it is set forth in Revel. 8.8. and that by reason of the mountain cast into the sea, which was the mountain of Episcopacy and Patriarkship. Much more might be said of it: but I shall refer my Reader to the Authors in the margin. And thus much shall serve for the first Question, and also for the second.  
My admonition to you is this, that when you plead antiquity, or ancientness of custom, take heed of taking men's customs for God's commands, or adhering to men's practices, without the prescriptions of God. That is not truly ancient which men have long practised, but that is true antiquity which God hath prescribed: if custom (though it be never so ancient) be without prescription from God, it is but old error, and to be abolished.  
And for the second, viz. the Novelty of doctrine, my admonition is, that you would distinguish between those things which are new in respect of being, and such things as are new in respect of observation: things may be new to you, and yet not new in themselves.  
Take heed of rejecting any doctrine merely under the notion of new: you may so reject truth as well as error. It may be the doctrine is not new in itself, though new to you. Against this rock many have split themselves, wilfully shutting their eyes against the discoveries of their times, under the pretence of novelty. The most precious truths that are have been in their generations looked upon as new: there is nothing which you hold different from Popery; but in their generation, when first they were revealed and manifested, they have been looked upon and rejected for novelties.  
If your spirits had lived in the times of Luther and Calvin, they would have rejected all those things which they discovered, under the same notion which you reject truth in these days: though indeed there was nothing which they held was new, in respect of being, but only new, in respect of observation: nay there was nothing in which Luther dissented from Popery, but it was condemned in all Counsels which were before that Antichristian Council or conventicle of Trent, when surely God sealed to the bill of divorce against them.  
But I have done with the first and second Question: there are many more which we shall now speak unto in their order. The third is this.  
Qu. Whether it be not a sufficient character to evidence an opinion to be erroneous, the wickedness of them that maintain it?  
Answ. It is with most men, that they take up their judgement of an opinion, not from the precepts of God, but from the practices of those men, who are the Authors and receivers, the maintainers and entertainers of it; if they see a man to walk holily and unblamably in his life and conversation (though this a man may do, and yet not be holy in heart and affection) they presently conclude that all that comes from such men is truth, and hereupon are ready to swallow and entertain as truth, without any further debate, what ever comes from them. On the contrary, if they see men's practices are irregular, they presently conclude their judgement is irregular too, and that is a false light, which carries a man into by-paths; certainly, say they, true light would direct and steer men into paths of holiness. This is still concluded on; That men of a bad life, are certainly men of as ill a belief, and sin in practice is a sure note of error in judgement. And there is great reason for such thoughts, because if the things received were truth, they would have a great influence into men's lives, they would have a great command over men's practices and ways.  
And if the light within them were not directive, certainly it would be afflictive, if it did not guide them, it would scourge them, and they could not be able to live in sinful practices, against such eminent convictions of light to the contrary; and therefore they conclude, such as is the practice, such is the principle, and that sinful life is accompanied with as bad doctrine; where men do walk in darkness, and do works of darkness, surely they are in darkness, there is no light in them. It was the Father's argument of Nero, who was a wicked man, a monster of men, Certainly that is the truth, which Nero persecutes. And so do we conclude, certainly that is error which these men countenance, and truth which they oppose: those are errors in judgement, which are accompanied with such sins in life, and that judgement cannot but be erroneous, where the life is so enormous.  
Thus it is with most men, they take up the judgement of things, by man's practices, not by God's precepts, by men's walking, not by God's rules: and indeed the lives and practices of men are great obstacles and stumbling blocks to the entertainment of truth, if bad, and as great advantages to error, if unblameable. And to speak truth, these are probable grounds of truth and error, but they are not infallible evidences. I say they are probable grounds.  
The end of all truth is to reform our lives, to transform our hearts. And the power of truth doth enable men to live holily. It doth not only teach us to do so, Tit. 2.11, 12. The grace of God hath appeared, teaching us to deny ungodliness and worldly lusts— But it doth enable us to do so, it is called a sanctifying truth, Joh. 17.17. Sanctify them with thy truth. So that certainly it is a probable sign, where men are sinful in their lives, they are erroneous in their judgements too.  
But yet it is not an infallible evidence. It's possible to be erroneous in judgement, and yet unblameable in conversation. The Pharisees they were unblameable in their conversation, who could charge them? you may read how he vaunts himself over the poor Publican, Luk. 18.11. But yet you know he was erroneous in his judgement. The like I may say of Arius, of Arminius, they were said to be men unblameable in their lives, but yet fearful erroneous in their judgements, one denying the deity of Christ, and the other denying the grace of Christ; under the pretence of extending it to all, they overthrew the nature of it, and give it to none.  
And are not many of the Papists also strict and unblameable in their lives, as who more strict than they, who look for justification and salvation by what they do? you shall have more charitable works from those who look to purchase heaven by them, or those who think by them to persuade with God, and to procure God's favour to them (I speak it not without sorrow) then from those who yet have the affection of charity, and only look for, and are assured of their salvation by Christ alone. Men do not work so freely from engagement, as to engage, not from sense of mercy and thankfulness for it, as to procure mercy and engage God to them: but this by the way. Now to return; I say, some of the most devout of the Papists are strict and unblameable in their lives, yet are they erroneous in their judgements: so that you see it is possible to be erroneous in judgement, and yet unblameable in life and conversation with men.  
And again, I say, it is possible to be right in judgement, and yet naught in life: all convinced men are not converted men: all that are sound in judgement in the main things are not holy of life: their passions and corrupt and sinful affections, blind their judgements in this or that particular act, or may overpower their judgements, and sway and carry them in those ways which their own light and conscience condemns them in.  
And these are those which we call, sinners against conscience, against light: of which sort are most of they who live in the Church of God. They are men self-condemned, their consciences and light within them, tells them they do wickedly and sinfully, but yet their passions and corrupt affections carry them on violently in those ways of sin. But now such men are right in judgement, only by the power of argument, the evidence of reason, not by the demonstration of the spirit; that light they have of truth, it is but a common, not a saving, not a sanctifying light; it is but a general, not a spiritual, powerful, transforming and changing light.  
The Toad, though the whole body be poison, yet they say it hath a pearl in its head: it serves thus fare for our turn, it is one of the best pearls ever was found in it, though men may have poisonous hearts, and are of corrupt lives, yet may they be for a time right in judgement in main things. I say, 1. For a time. And, 2. In main things, with those two restrictions it may hold.  
1. For a time, for it will not be long, either the light will overcome sin in life, or the sinful life will darken and obscure the light. God saith so, 2 Thess. 2.10, 11. They who receive the truth, and not with love of it, they shall be given up to strong delusions to believe lies, etc. And because we know not when God may leave such men, and give them up to blindness of mind, to strong delusions, and to their hearts lusts; therefore is it not safe, to receive knowledge, or rather doctrine from their lips.  
2. The second restriction is in main things, for a time they may be right in their judgements in main things, that is, in general and common things, which are of universal reception, and have universal consent, of which things either by education, or by industry, and art, and diligence they have gotten, and acquired the light and knowledge of. God reveals no secrets to them, those he reserves to impart to his friends; he tells us, The secrets of the Lord are with them that fear him, Psal. 25.14. And Christ tells his Disciples, Henceforth I call you not servants, but friends. And upon this ground, Because what ever I have heard of the Father, I have made known to you, Joh. 15.15. 
Joh. 15.15  Others have the History of truth, the historical knowledge of things, but the godly have the mystery, the mystical conceptions of them, To you it is given to know the mysteries of the kingdom of God. Others have the bark and outward rind of truth, 
Illi corticem, pij medullam veritatis. 1 Cor. 2. ult.  but the Saints have the marrow and spirit of it, We have the mind of Christ, 1 Cor. 2. ult. Unregenerate men may have the outside, but there are secrets in truth, in every truth, which they know not. The Apostle speaks plain, The carnal man is not able to understand the things of the Spirit of God: and upon this ground, because they are spiritually discerned, 1 Cor. 2.14. 
1 Cor. 2.14  he may discern of them as a man, but not as a Christian; he may discern of them rationally, but not spiritually. As there is need of a natural eye and light, to see natural things, and of a rational understanding to conceive of rational things: So there is need of a spiritual eye and light, to discern of spiritual things, there is as much disproportion between spiritual and rational things, and a spiritual and rational eye; as there is between an animal or sensitive eye, and a rational eye, the rational perception of things is not so fare above sensitive, as the spiritual is above the rational perception of things.  
I say, man is not so much above a beast, as a Christian above a man: there is something of animality of the beast in man, but there is nothing of a Christian, faith and spiritual understanding of things in him: faith is as much above reason, as reason is above mere sense.  
Which might have been a 3d restriction, that unrenewed men or men of corrupt life, they may be of right judgement for a time, in many things, but as men, not as Christians, by the light of reason, not the demonstration of the spirit.  
And therefore you see, though it be a probable sign of error, when the entertainers of it are men of lose and corrupt lives, yet it is not an infallible evidence, for even such men may for a time be right in judgement in main things. The Raven might bring good meat to Elijah, though she herself was an unclean bird, the bird was unclean, but the meat it brought was good; indeed it was but once, we never read of a second time, that either the Raven brought it, or Elijah received it, and it was, when he was in the wilderness too; when we are in the wilderness and straits, we may receive bread from a Raven: God may make use of a Raven to bring bread, but we are to expect and receive our daily bread from better hands.  
Indeed it's true, 
Non quis, sed quid affertur. Morton. Apol. Cath. p. 2. l. 5. c. 9 Isa. 8.20.  we are not to look so much upon him that brings it, as the meat that is brought; we are not so much to look upon persons, as doctrines; we should rather judge of truth and error by Rule and Scriptures, then by life and practice, thither God sends us, Isai. 8.20. To the law, and to the testimonies, if they speak not according to this truth, it is because the light is not in them. Men of corrupt life may deliver to you many excellent truths, either out of evidence of reason, convictions of conscience, or for mercenary ends, or for applause and ostentation; the Apostle told us of some that preached Christ out of envy, Phil. 1.15. 
Phil. 1.15.  Certainly there is an error of both hands, we may have men's persons in too much admiration, as the Apostle speaks, Judas vers. 16. 
Judas v. 16.  You esteem too much of men, when you will drink in and receive an opinion, because such bring it, and you esteem too little of God and truth, when you reject the mind of God, because such reveal it: it was the speech of Christ concerning the Pharisees, Mat. 23.2, 3. 
Mat. 23.2, 3.  They sit in Moses chair, all therefore whatsoever they bid you observe, that observe and do, but do not after their works. That which Christ spoke concerning the Pharisees, I conceive to be restrained to those times, and to that subject of the Law.  
1. It was to be restrained to that subject of the Law: they were the Interpreters and preachers of the Law, & Christ would have the people hear them of it: certainly he would not have them hear them upon other subjects: if they had preached that Jesus was not the Christ, that he was not the Messiah, they were to expect a Messiah to come in visible royalty and glory to deliver them from their enemies, as they understood that, 110. Psalms and other places; but as for Christ, they knew, who he was, Is not Joseph his father, and Mary his mother? say they: 
Joh. 6.41.  and is not he the Carpenter? No question this was the doctrine they preached; and therefore Christ restrained them to the subject; hear them while they preach the Law.  
2. Yea and it was to be restrained to the time too, as yet the Mosaical Law was not repealed, those rites and Ceremonies were not yet abrogated, and therefore as yet they might hear them, and walk in the practice of those things, but afterwards it would not be suffered, they who preached this doctrine were called false teachers, and the Apostle calls such deceivers, seducers, false teachers, who preached observance of those things, and told the people they were bound to be circumcised and to keep the whole Law of Moses.  
This is certain, 
* Veritas à quocunque dicatur à spiritu sancto est. Au.  truth by whomsoever spoken, is of the holy Ghost. We believe truth though the devil speak it, but we do not believe it, because he speaks it, nor do we go to him for the Revelation of it.  
It was a truth which he said, I know thee who thou art, thou art Christ the Son of God: but we do not believe it, because he said it, but because God revealed it: nor yet do we doubt of it, because he published it, who yet is a liar, and might perhaps speak this truth, that we might the rather suspect it, because a liar said it; but though he spoke it, yet we do not doubt it, because God hath revealed it. So corrupt men [may] speak the truth, I do not say they ought to be speakers of the truth: men of sinful lives and practices are not to be in that office, as dispensers of the Word and Sacraments; but take it, as I mean it [may] for ability in office, nor for right to office; I say, corrupt men may speak the truth, but we do not believe it, because they say it, but because God reveals it: nor do we doubt of it, because they publish it, seeing God hath declared it. Indeed I would not go to a liar to know the truth; nor should I reject truth, though it come from a liar: So I do not go to men of sinful lives to know the mind of God; nor do I reject the mind of God, because such reveal it. I look not to hear all truth from them, The secrets of the Lord are alone with them who fear him: nor shall I hear of many, sincerely made known: and those which are revealed, I take them, not as theirs, but Gods, and close with them, not because they reveal them, but because God hath revealed them.  
I doubt not but men of corrupt hearts and lives may publish many truths, though they know few as they ought; the truths they publish are general, God doth impart no secrets to them, they know nothing of the workings of God; and the grounds of publishing them, they are for pride and ostentation; the end, that by this work they might have their gain: they walk in this way, as you do in your trade, with mercenary spirits, not with holy and spiritual hearts.  
And this I thought necessary to premise, and now we come to the answer of the Question, viz. Whether the looseness and wickedness of the maintainers of an opinion, be not a sufficient discovery, that the opinion maintained is an error?  
And I answer, though often times it is a probable ground, yet it is not always an infallible evidence.  
To the infallible judgement of an error by the lives and conversations of those that maintain it, we are to observe ●●ese rules.  
Rule. 1. See what agreement there is between his judgement Rule 1 and his practice, between his opinion and his walking; it may be there is a contradiction between his life and his judgement, his judgement speaks one thing, and his life another; now, if so, you are not able to evidence his opinion to be an error, though his life be wicked. But if on the contrary you see an agreement between his practice and principles, between his life and opinion, between his judgement and conversation, then may we conclude it to be an error; that is certainly an error, that agrees with lose and sinful walking.  
Rule 2. If you would judge of men's doctrino by their sinful Rule 2 practice: see what influence his opinion hath to such practices, if his opinion doth necessarily, or by way of consequence lead to sinfulness of life: it is certainly an erroneous opinion: for example, to take men off the performance of duty, to cry down the Law as a rule of obedience, it is an opinion that doth necessarily lead to libertinism and sinfulness of life: men that will be tied to no Rule, will ere long be under no command; men that neglect the practice of holiness, will quickly fall into the practice of sin; they who will not do what they should do, will quickly do that which they should not do.  
Rule 3 Rule 3. If you would judge of men's doctrines by their practices, then see whether this be a personal failing of one in the way, or an universal aberration of all in the way. It is possible for men to fail and err in a way of truth. David was in a way of truth, and yet had he many gross failings. It was the usual argument that wicked men have had against the ways of God: they have taken occasion by the sins of profession, to fall upon profession itself: the Apostle complains, that men who lived scandalously were enemies to the cross of Christ, and caused the ways of God to be blasphemed. Indeed many men have fallen, and fallen foully, but yet their way hath not countenanced, but condemned them for it: their judgement had no influence into their sinful practice: the doctrine is pure, and holy, and good, and could have no influence into a sinful life.  
Nor hath their failings been universal, but personal: though some have fallen in the way, yet God hath preserved others holy, and made many of them who have fallen, the better for their sins: you are not to be led by practice, but by precept; not example, but rule. It is possible for some persons that hold such an opinion or doctrine, to fail in it; but when the corruption cleaves to all that walk in the way, it is a dangerous Symptoms of the way to be erroneous.  
Rule 4 Rule 4. If you would judge of an opinion by practice of men, or of a doctrine, to be erroneous, by the looseness of the maintainers: then see whether that looseness do arise from the error of their judgement, or from the corruption of their affections: see whether it do arise from his opinion, or from his corruptions; whether from the unsoundness of his head, or the unsoundness of his heart.  
There are many errors in life, which yet have not their rise from error in understanding, but from corruption in the affection: it may be the light within them doth judge and condemn such ways, and them for them; but yet they are overpowered by the violence and impetuousness of their lusts and corruptions, which carries them headlong against all the checks of conscience, and gainsaying of their understanding.  
To conclude then this Question, the wickedness and looseness of those who are the maintainers of an opinion, is enough to evidence an opinion to be erroneous.  
1. 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 ways.  
3. If those practices be universal of all that walk in it, not if personal and particular.  
4. If his sinful 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 easy to judge that the doctrine is erroneous. And this shall satisfy for answer to this Question; we come to the next Question.  
Qu. 4. Whether the strictness and holiness 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 Episcopal argument for their Diana. 
a Ego nunquam credam Ambrosium, Augustinun reliqu●sque 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 lawful. 
b Absit longè à piis mentibus ut veterem ecclesiae formam, & ut tot summae pietatis & eruditionis episcopos, Athanasios, Augustinos, Chrysostomos, Basilios, Nazianzaenos & accusare audeant tyrannidis, cum puritanis. Scul. Hier. Anac. l. 10. c. 23 p. 65.  Fare be it from me, saith another, to think that the ancient form of the Church, and so many godly and renowned men Bishops, should be thought tyrannical, or that such holy and learned men should be in such an error.  
And it is that is pleaded in many things that now wax old, and are wearing away, the holiness of those who have been the Reformers and Institutours of such things. And certainly, it is a great advantage to an error, and prejudice to a truth, the holiness and looseness of those who are the maintainers and entertainers of it. It is that which the Heathens alleged 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 cross of Christ, and the Gospel of Christ to be blasphemed by their unworthy walking.  
And it is that which the Turks do say against the Christians at this day. 
* ●cce quates su●t qui Christum colunt; si bona discerent, boni essent. Christum legunt, & imp●j sunt: Christum oud ●nt, & inebriantur: Christum sequuntur, & iapiunt. S●l. ●●●●.  Behold the servants of the crucified God, certainly if their way were truth, their lives would not be so sinful. Insomuch that we may well say, it is a great prejudice to the truth of God, the disorderly walking of them that are the professors of it: and it is a great advantage to an error in the minds of men, the sanctity and holiness 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 holiness 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 error, of truth and of holiness.  
1. There are fundamental truths and building truths: and so there is fundamental and damning errors, and dangerous and defiling errors: all errors are not damning, but all are dangerous and defiling.  
2. There is an appearing holiness, and a real holiness: and so there is a religious strictness, and a superstitious strictness; 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 holiness 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) error, and yet to the view of men appearingly holy. Many men have put on a form of godliness, and show of holiness, till they have gotten strength and power enough to back them in their opinions, and then they have discovered the venom of their spirits, and let lose their spirits to those corrupt ways, which their erroneous understandings did lead them to.  
Arius, as they writ 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 holiness 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 venom. The like I might say of Nestorius, Maniche, etc. And Arminius of late, who in his time discovered much appearing holiness and humility, yet held dangerous errors.  
It is the subtlety of Satan, and the policy of the first promoters of opinions, to difference themselves as much from others in life and conversation, as they do in judgement and opinion, that so their errors might get more ground, and find better entertainment with others: As the Pharisees made long prayers, but it was to pray upon and devour widows houses they made the practice of holiness, but the cloak of their hypocrisy, and the stalking horse to compass their own ends.  
So many do walk in the ways of strictness, but to set off their own wicked errors, and advantage their opinions, they know that an ill life will be disadvantageous to the receiving of their opinions; and therefore put on a form of godliness, but deny the power of it, that they might the better advantage the reception of their errors.  
But though some, I say, do walk in a way of holiness, to set off those things, which they know to be errors, they put on a sheep's garment to deceive; yet others though they be in an error 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 holiness and strictness 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 error, and yet a libertine in a truth: though no truth doth make men libertines, or countenance them in it, yet some errors may make men strict, strict I say, not a religious strictness, but a superstitious strictness; strict, not in observing the precepts of God, but the traditions and prescriptions of men, as the Pharisees were, and many of the poor deluded Papists are.  
And therefore no appearing strictness or holiness can evidence an opinion to be truth: I say [appearing] for you can go no further, you cannot difference between false and true, between appearing and approved holiness; 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. 16.15   
Concl. 2 Conclus. 2. That a real and approved holiness is a sure note, that the error which they hold is not a damning, destroying error.  
I say, though the holiness 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 error. Christ saith, That the elect shall not be deceived. Mat. 24.24. 
Mat. 24.24  that is, though they may be carried aside with some sinful, yet they shall not be drawn away with undoing errors. And we have all the harmony of Scripture for that; he tells us, That they who do his will, shall know his doctrine, 
Joh. 6.45. Joh. 7.17. Joh. 10.4, 5  that 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, whereby we know all things. All which places are to be understood of necessary truths, not accessary; of truths that are essential and fundamental, not circumstantial: and it proves fully to us, that God will never give up his holy ones to undoing errors. That's the second answer; that holiness is a sure note, that the opinions which they hold (though an error) yet it is not a damning and destroying error.  
Concl. 3 Conclus. 3. Real holiness in the maintainers and entertainers of an opinion; it is a probable sign 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 things 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 tells us, Psal. 25.14. 
Psa. 25.14  Other men have no promise of Gods making known his mind unto them, nor are they under any condition for God to do 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.  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 mind to them that seek him. And being under these gracious conditions, we may expect that God should reveal his mind and truth to us.  
So that is the third Answer, Real holiness in the publishers and receivers of an opinion is a probable sign that the opinion is a truth. I would not give too much to holiness in this kind, for I am not to be led by any man's practice, but God's precepts: but this I would say in doubtful 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 holiness should prevail much with my affections; and I should conclude, it is either a truth, or certainly it is no dangerous error that these hold. And if I should see two contrary opinions held by godly and holy men; I would not go 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 errors, both of them are but circumstantial truths. This is a maxim, God is never wanting to his Church and people in necessary truths, nor doth he leave them to undoing errors. And that's the third Answer, That real holiness is a probable sign the opinion such hold forth is a truth.  
Conclus. 4. Though a real holiness be a probable sign 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, not unerring: what Whitaker said of the ancient Bishops, 
a Etiam illi Episcopi qui martyres fuerunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passi sunt. Whit. count 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, 
b Sancti 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, 
c At qui isti in errores multos inciderunt  but they fell into many errors, 
d Qui verò pertinaciter eorum sententias desenderiit haeretici habiti sunt, & Tertullianistae, & Origenistae appellati. Reynold. cens. Apoc. praelect. 4. Judas v 16.  And those who took them up and maintained them, were called heretics, Tertullianists and Origenists.  
The best men are but men, and imperfect in knowledge; the Apostle tells us, we know but in part; we have many corruptions, which are too apt to bias us, and lead us aside. The best men, the most godly may be led aside.  
1. Either from weakness of judgement, for we know but in part.  
2. Or from partiality of affections.  
3. Or from overweening the maintainers of an opinion.  
It is a dangerous thing for us to have men's persons in admiration: men are apt to take things upon trust from honest men.  
4. Or from the benign 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 inveigle our judgements into an opinion, not to reason and persuade us. Certainly the less the understanding hath to deal with the affections, and the affections with the understanding in the finding out truth and error, as I said before, the safer and clearer is your way.  
5. Or from overcredulousnesse. Or,  
6. From fear of denying a truth: all which I spoke to at large in the foregoing Discourse.  
Certainly the best men may be led aside, as men, they are incident to error, as corruption in them inclinable.—  
Nay, the Apostle tells us, Rom. 16.18. By good words and fair speeches they deceive the hearts of the simple: 
Ro. 16 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the 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 error, not out of corrupt affections, for by-ends, or for advantage, but even out of the simplicity of their hearts. Men may have corrupt hearts in a truth, and honest hearts in an error, that is, honest ends, and honest aims. And so much for the fourth answer, Though real holiness in the maintainers be a probable sign, 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 error, 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 Doctors have held: and again, that must needs be an error, which is upheld and maintained by a sort of unlearned and illiterate men: and we have had the same note sung to us. 
Cons Park. Polit. Eccl. l. 2. c. 20. etc.  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 errors, as you see, 2 Pet. 3 16. where the Apostle speaking of Paul's Epistles, he tells us, That there are some things hard to be understood, which they that are unlearned and unstable, do wrest, as they do also other Scriptures, unto their own destruction. By which the Apostle seems to infer, that the want of learning is the cause that many do run into error. And yet if this place be conferred 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 unlearned, have been in the truth; and those who were the learned men of that age, were in the error.  
In the times of Christ and his Apostles, the Scribes and Pharisees, and the learned Doctors of the Law, they were in the error, as you know; the Apostle asketh us in the 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 wisdom of the world? So in the 1 Cor. 6.7, 8. 
1 Cor 6.7, 8.  We speak the wisdom of God in a mystery, which none of the Princes of this world knew, speaking of the great Doctors of the Jews, for had they known it, they would not have crucified the Lord of glory. So that if you look into those times, the learned men were in an error: 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 error, the learning of those who have maintained it: so it hath been a great obstacle and prejudice to the truth, the unlearnedness of the maintainers. You see in the times of the Gospel, it was that which they opposed against Christ, Which of the Doctors believe in him? And it was that which they had against the Apostles, it's said, Act. 4.13. when they saw the boldness 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 dwelled all the fullness of knowledge; nay, 
Col. 1.19.  all the treasures of wisdom and knowledge, as the Apostle, Col. 2.3. 
Col. 2.3.  Yet they said of him, when they heard him to teach, Joh. 7.15. 
Joh. 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 father's trade, till the time that he began his Ministry, which was not till he was baptised, about the 30th 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 Tutor, the Spirit of God, as the Prophet tells us, Isa. 61.1. 
Isa. 61.1.  Isa. 42.1, 2, 3. 
Isa. 42.1, 2, 3.  & 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 error, 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 faith, and believe as others do, 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 natural wisdom it seems safe 
* Errare cum doctoribus istis.  to err 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 Rabbis of the Church?  
And so I find most men ready to resolve their faith into the opinion of others, and give up their judgements to those whom they do apprehend to be learned; they think that such must needs be in the truth: but for others, they apprehend them weak and illiterate, and therefore doubtless they are in an error.  
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 find it taken in a good sense; sometimes in a bad. It is taken for truth, The knowledge of him who is truth itself, Ephes. 5.20. 
Eph. 5.20.  And once we read it is taken for error, or erroneous doctrine, Rev. 2.24. 
Rev. 2.24.  where St 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the words may be read, As many as have not this learning, that is, this error, 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 tongues, and so I conceive it is taken, 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.  yet continued for certain time in the Church, as you see it there, 1 Cor. 14. this the Apostle calls 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 mad? Where by unlearned in that place, he means such as have not the knowledge of tongues, and therefore understood not what they spoke; 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.  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 spoke, when they said, the Disciples were unlearned, Act. 4.13. 
Act. 7.13.  that is, they are not skilled 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 kinds of humane learning, Ephes. 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 man's understanding in all kinds 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.  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.  Continue in the things which thou hast learned, knowing of whom thou hast learned, and that from a child thou hast known the holy Scriptures, which are able to make thee wise to salvation. Thus it is said, Rom. 15.4. 
Rom. 15.4  That all Scripture was given for our learning, that is, for our instruction and information in spiritual 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 merely 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.  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 shows you plainly how they came to their knowledge.  
2. There is knowledge merely 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 general 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 enable to walk in it, it doth but keep down, it doth not mortify 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 than he doth. The light in an unregenerate man, and one renewed, it doth not differ in degree only, but in kinds; 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 of the stars, the other of the Sun; as it may be night, notwithstanding the Stars; 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 God's 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 supernatural habits of knowledge, and such as are acquired by industry and diligence. The knowledge God infuseth, which is called the supernatural habit of knowledge, is properly a divine light, whereby God doth break into, and enlighten the soul, and comes into a man, as the Sun ariseth upon the earth, and dispels those fogs, mists, vapours of darkness and ignorance, which before clouded and darkened the soul, and that which is acquisite, is but the improving and using of that light, to search out and know the mind 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 mind 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 essential 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 rational eye, that want the spiritual 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 general helps; they want that spiritual, that holy, humbling, transforming light: they have light, but it is but the light of the stars, 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 righteousness, which lighteneth 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 spiritual light, after God hath given him this eye, than he had, nay, than others get all their lives. Do you not see it in every day's experience? some men it may be your neighbours or kindred, that before God worked on them, they were dark, understood nothing; yet after God hath come in with this spiritual light, they have in a short time grown up to wonder, as fare exceeded thee, as thou dost the poorest novice of the Parish; and no wonder, 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? etc. 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 spoke as they were moved by the holy Ghost, 2 Pet. 1. ult. 
2 Pet. 1. ult.  So 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 merely 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.  
1. If by learning be meant the knowledge of tongues only, as I told you it was taken in my first distinction of humane learning, than 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 error. Indeed that kind 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 error or truth, it judgeth more of words than things.  
2. If by learning be meant the knowledge in Arts and Sciences: neither is this conclusive: those that excelled most in this kind of learning, have been the greatest enemies against the truth: all their knowledge hath been but the strengthning to carnal reason, the fortifications of corrupt reason, to make it more strong to oppugn 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 kind of learning, you see what strong opposition he found, all their learning did but fortify them against the truth, which he published. And when he preached to them of the resurrection, they cry out, What will this babbler say?— they judged all but babbling, which gainsaid their tenants. And he tells you what entertainment the Gospel found among them, 1 Cor. 1.23, 24. 
1 Cor. 1.23, 24.  We preach Christ crucified, which to the Jews is a stumbling block, and to the Greeks foolishness. They looked upon this glorious mystery of the Gospel, but a silly folly: That's the second.  
3. If by learning be meant mere acquisite knowledge in divine things, or a knowledge gotten up, merely 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 error.  
I have known a man full read in all the writings of men, that could better tell you another man's judgement then his own; and when out of the abundance of his reading he hath set you down many several opinions of Fathers and others concerning a point, he hath at last concluded with the worst himself. Besides there be many errors 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 sided with an error, 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 error, 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 rational, yet wants a spiritual light. The Apostle tells us, The carnal man is not able to understand the things of the Spirit of God, because they are spiritually discerned, 1 Cor. 2.14. 
1 Cor. 2.14  I know they distinguish between animalis homo, & homo non renatus, between a carnal man, and an unregerate man, and say, that though the carnal 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 kinds of knowledge, neither the carnal, 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 spiritual, because he wants an eye from above, because he hath no light that is adequate proportionable to the things revealed; they do exceed captum humanum, man's 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 natural eye must enable you to discern of natural things: so a spiritual eye must enable you to discern of spiritual things: he may talk of them, and dispute of them, and have rational apprehensions of them, but no spiritual and divine discoveries of them to his soul; he sees them, but by the light of the Stars, not by the light of the Sun; he sees them by a rational conception, as a man, but not by the spiritual notion of them, as a Christian. As the Apostle shows afterward, when he tells you, That God hath revealed these things to us by his Spirit, such things, as eye hath not seen, etc. that is, no natural eye could apprehend, nor any eye, which is not enlightened by the light of Christ; and the reason why they perceived them, was, because they had a spiritual eye, nay, the mind 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 rank of godly men, but such as is in those, who do excel, 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 sign, 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 spoke 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 error 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, altar 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 excel in learning, insomuch that the one was esteemed the chief of the Greeks, and the other of the Latins, yet they fell into many errors, and those who held their opinions, were judged Heretics, and called Tertullianists and Origenists, etc. Yet in this I say thus much; that so fare as they have learned of the Spirit, so fare as their learning is implanted, so fare it judgeth truly: but that which is ours, and the improvement of our knowledge, by industry and diligence, that improved knowledge is subject to error and mistake.  
The Father may leave his child a good stock, and well gotten, but the child 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 essential and fundamental truths, or truths necessary to salvation: but now the improvement of this stock is ours, the additions and accretions to it, in accessary and circumstantial truths; and herein we are subject to fail and err.  
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, etc.  
But lest 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 error, such men they are for the most part selfconceited, part-proud, and the pride of the head is a dangerous engine for error.  
3. The most learned and the most gracious men may err, as I shown 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 cry 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 error, 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 mind of God, and the want of this is the cause why men run headlong into many errors; and for aught I see to the contrary, that place of St Peter, 2 Pet. 3.16. 
2 Pet. 3.16.  where the Apostle speaks of some things hard and difficult in Paul's Epistles, Which unlearned and unstable men do wrest, as they do other Scriptures, to their own perdition; I say, for aught 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 err and continue to err damnably, yet may they err dangerously. And we see this to be true in every day's 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, errors discovered and condemned, and the perusal of godly and learned men, together with the study, meditation and debate of things, may much improve men's holy reason, and strengthen men in the truths, fence men against error, the want of which may render men less able to stand against the Sop●istries of men, and more endanger men to be carried away with the stream of error. 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 gainsayers. We have to deal with subtle 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 extremes. Is there no middle between too much admiring of it, and contemptuous despising of it? though it do not evidence, where it is, there is truth, yet is it of no use to find 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 find out truth? Julian.  
Indeed there are some give too little to it and there are some again which give too much. Some that do 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 yield 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 blind obedience and implicit faith in divine things; and seeing they will resign up their understandings, they act their reason thus fare, that they will resign 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 says so, it is the opinion of such a learned man. I tell you, this is as blind obedience, as implicit faith, as any is in Rome.  
To 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 resign up your judgement and faith to them, which you are not to do, you are not to make any men the Masters of your faith; you see how the Apostle abominated that, when he saith, 
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 showed 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 ask all the learned men in the world, out of the Church, they will tell you the Gospel is foolishness. And if you will ask 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 error, and that learned men were faithful to their light, and would not be biased or corrupted for a world, than one would think it some wisdom to resign up our judgement to such, and be of their opinion; but first, it is not a competent judge; Christ tells us there is a learning from which truths are concealed and hid; he blessed his Father, Who hide 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 error, 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 fare those may work in the delivering of truth, or opposing error, how fare their fears and hopes, their pride may work, you know not.  
And therefore though they were learned and holy men, yet you are not to resign up your faith and judgements to their opinions, 
1 Thess. 5.21. 1 Joh. 1.4.  but are to try 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 sixth Question than 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 professors. And though it was opposed against the Papists, yet was it an Episcopal argument against the reformed Churches, 
* Mos totius orbis & omnium 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, aught to be more desirable than such a discipline, which is maintained by a few, and is but of late standing.  
Again, It is most just and equal, that seeing the number of the reformed are but few, they should yield unto the other, who are many, yea, and many of them in authority and office in Church and Commonwealth. Another speaks yet plainer, 
a Absurdun est Deum velle inspirare unum potius quam multos. Sut●l.  It is absurd to think that God should inspire one man rather than many; by which expressions of theirs, it may seem too evident, that though they opposed this argument of the Papists, and 
b In rebus fidem concernentibus 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 far less in number than they were.  
It shows 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.  
1. If by multitude be meant the greater number of mankind, than it is a certain evidence of error. The greatest number of mankind lies in darkness and error: as St John saith, 1 Joh. 5.19. 
1 Joh. 5.19.  The whole world lies in wickedness. If you divide the world into four parts, you will find 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 do profess and acknowledge a Christ: and of those how few?  
2. If by multitude be meant the greatest number of men in the Church, who do 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 error: blind men cannot discern of colours, they want knowledge to discern of things that differ, they are not able to try, nor upon trial are they able to determine.  
2. Because the greatest number, they are corrupt and vicious, they are for the most part either Atheistical, or profane, or proud and ambitious men, or worldlings, covetous, hypocrites, formal professors.  
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 do 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 easy 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 superiors 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 error are all one to them. It is an easy matter to make them any thing, who are indeed nothing. It was a heavy charge was cast upon us by our right hand adversaries, that England was converted from Popery to Protestanisme by the blast of one trumpet. In Q. Mary's days 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 confutation, published by M●st. Rathbone, p. 10.  there were Ministers sent about to preach the Word of God, viz. Knox, Leave, Gilby, Samson, Whitingham, Goodman, who in Q. Mary's days had exercised their Ministry in the best reformed Churches beyond the seas, who were now sent out to gather the people to the Lord, to discover the errors 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. Mary's days were repealed, and the doctrine of truth again with Religion established.  
And it were well, to avoid this charge, if Ministers were sent thorough the Kingdom at this time, with Commission to preach and instruct men in ways of worship, to reveal to men the truth, and prepare men's hearts, that so when things come to be settled, we might not, if possible, have any to yield to things with implicit faith and blind 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.  we may fear either great opposition in men, or else blind 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 do most men adhere to Religion and doctrine. Or as the wind 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 of fear, others out of faction, a third for repute, the most for profit and advantage; all speak this language, Who will show 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 carnal 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 merely 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 stir— So that you see, if we go about to take up our judgement of truth or error 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 sign, though no infallible evidence, that the opinion held forth is a truth.  
1. I say it is a probable sign. I have told you God doth never desert his people in necessary, essential 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 accessary and circumstantial truths; It is a probable sign that the things which upon impartial 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 sign, 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 Patrun.  not to conclude ourselves upon the authority of men, unless we see the authority of God in them.  
2. Though it be a probable sign, yet it is not an infallible evidence.  
We all know that godly and learned men have yet much darkness in their understanding, they do but know in part, none can plead an unerring spirit, none are infallible; I have showed you, that Synods and Counsels may err. What David confessed he spoke in haste, we may speak upon best deliberation, so fare as men, All men are liars. As the learnedst men have darkness 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 fare God may suffer men to be biased by these things, it is not for man to determine: how fare corrupt aims and ends may wind themselves into the heart, and bribe a man's understanding, or blind his sight, it is not for man to judge: they who are most acquainted with their hearts, do find 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● sign, 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 error, 
* 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 Council of Nice were in an error: 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 partial, 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 yielded 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. 
a Nos numero sen ●enitam non metimur. Ver●tas numero non astimatur, vel unu● qui veritatem habet, sufficienter munitur adversus totum mundum. Mat. D. White de eccls. l. 30 p. 127. Whit. cont. 2. q. 5. c. 5.  We do not judge of truth by the number of men, though a man be alone, yet if he have 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 error, 1 King. 22.15. Indeed, it is not impossible, that one man should be in the truth, and many in an error, nor is it absurd to prefer the judgement of one man in the truth, before many in an error. It was well spoken of Augustine, 
a Si justus es, noli numerare, sed append; stateram afferaequam, non dolesan. Aug. in Ps. 39  If thou would pass right judgement of an opinion, 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, 
b Veritas neque à nultis, neque à paucis pendet. Park. l. 2. p. 253.  Truth doth neither depend on many nor few. And therefore we are not to go by number of votes and voices in finding out of truth, but by the authorities of Scripture: we are not here to go 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 inquire, What saith the answer of God. You know, if the dial be not set by the Sun, 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 impartial debate and examination of them; an honour that you give to the opinions, I may say, the errors 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 blind obedience: So neither are you to reject their results and determinations with a perverse will; you are to try them, and be so fare from unprejudiced thoughts, that you are charitably to judge, that probably so many holy and learned men are not in an error, probably they are in the truth, and if you think otherwise, before trial and debate, you give too little to them, and it is your sin.  
2. We give too much to multitude and number.  
1. 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 error, 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 non est, quia ecclesia saepe in paucis confistit: deinde, quia multitudo malorum & impiorum major est: post re●●ò, fa●sa Religio majora occupavit spatia quam 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 error hath gotten more ground than truth, the possessions and territories of error do fare exceed the bounds of truth; you know there are more tares than wheat in God's field, more Goats than sheep in his fold, more chaff than corn in his floor, more bad fishes then good in his net; if Atheistical, profane men, unbelievers, proud, ambitious men, covetous and worldly persons, hypocrites and formal professors 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 glean 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 straight 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 number 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, multum esse foenum, quam paucos lapides praeciosoes, non in numeri multitudine, sed in virtutis probitate multitude consistit.  There is much dross, 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; 
a Non in quantitate molis, sed in qualitate virtutis. Non salvat Christianum, quod pontifex dicit praeceptum suum esse justum; sed o●o. tet illud examinare, atque se iuxta regulam 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 err also; which is the second way whereby we give too much to multitude.  
When we blindly subscribe to an opinion for truth, because many learned and holy men, are the Patrons and maintainers of it. I have cleared 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 Counsels, 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 blind lead the blind, both shall fall into the ditch. And therefore we shall give too much to a number of holy and learned men, to drink in and receive what ever they do propound; to subscribe our judgement to their positions without further debate and examination of them; though the things be truths, yet we err in our way of closing with them, we give blind 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 God's 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 judgements and consciences to men in spiritual 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 show you, that there are yet closer agreements, which error hath with truth, I say, there are nearer touches which have deceived many; there are certain strange mysterious workings of error, which carry great resemblance with truth itself. We read of an energy of error, a certain energetical power, an active efficacious working power, which error hath, in which it carries much resemblance with truth itself. You read in the 2 Thess. 2.11. of an efficacy of error, the energy of error, as the word imports, which shows us, that error may be very energetical, very operative and active, as well as truth.  
This energetical power or efficacy, and mysterious strong working of error, I will set down in these seven general heads.  
1. It will work itself into the heart and affections of the receiver, upon as high pretexts and specious pretences, as truth itself can do; I say, it will convey itself to the understanding, and insinuate itself 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 itself. 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 error or deceit did procure its reception upon high pretexts, the Text shows 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 doctrinal, not Christ personal, 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 error? how can truth convey itself to our understanding and consciences, upon higher pretexts, and more noble terms?  
I know nothing that truth can say to procure room in your hearts, to purchase entertainment in your affections, but error may use the same language: doth truth say, This is the mind of Christ? error may say the same: doth truth say, This is for the glory of God, for the advancement of holiness? why error will hold forth the same things. The Apostle puts this out of controversy, in the 2 Cor. 11.13, 14, 15. where he tells us of false Apostles, deceitful workers, transforming themselves into the Apostles of Christ. And no marvel, 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 righteousness, whose end shall be according to their works. Where the Apostle shows plain, that the Prince of darkness 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 darkness, so every one would tremble at him, but he conveys himself to men's 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 error, upon as high terms and specious pretexts, as the other can do truth itself.  
So that I say, error may convey itself into the heart and conscience, and purchase its entertainment upon as high terms as truth itself.  
And these are the most dangerous errors that claim the patronage of Christ, and hold forth as specious pretexts as truth itself: 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 Christ's strength, and further error with Christ's weapons and tools. I say, not that all that come thus handed to us are errors; but this I say, these, if errors, are the most dangerous of all, and that upon these four grounds.  
1. Because they are the most ensnaring and seductive errors, most are taken with them under this notion; most men they are not able to judge of truth and falsehood, they are taken with fair pretexts and specious colours; such a pretext as this, doth strongly force itself 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, coming 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 errors, 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 men's own adulterate and false coin. As men who do stamp the King's picture upon their false coin, and, to procure the more easy and undoubted reception of it, do in this do a great injury to the King; it is crimen laesae Majestatis, they wound Majesty in it, and make the King, so fare as they can, to serve to advance their deceit: So men to procure the more facile and free reception of error, 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 itself, the Patron of an error, they draw in Christ, as fare as they can, to side with, or if not, yet his name and authority to set off an error. 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 darkness. 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 coin.  
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 oneness in heart and affections in lesser differences, but differences of such height as Christ or not Christ, when they do arise so high, as to un-Christ, un-Church, nay ungrace men; as that opinion in a kind doth, that holds forth Christ: It is a hard thing to keep oneness of affection; men that have salvation and eternity in their eye, the glory of Christ their aim, it is a hard thing to persuade 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 persuaded upon knowing and conscientious grounds, so fare 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 error, then to renounce their own, and embrace theirs, if it were apprehended to be a truth. Men pity a persecuted error, or men persecuted in an error, but they envy a prospering error, or men prospering in a way of error. That which raiseth the difficulty, is the prosperousnesse and successefulnes of that which they do apprehend an error, 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 easy matter, in stead of disaffection, to act pity to them; and because they apprehend them to act affections, rather than judgement, in entertaining of them, therefore they act disaffection, rather than pity, in the rejecting of them. Happy were we, if the grounds of their opinions were thoroughly examined, and impartially searched, who do hold them forth under this notion, Lo, 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 yourselves, 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, foreseeing the sad and miserable affects 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 war, 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 think what future times will be, if God do not mercifully unite hearts, which should put men to pray, to study an accord, and not to fuel and heighten our differences, and make them unreconcilable.  
4. Dangerous are these opinions, if errors, because they pass the highest censure upon those which do descent from them; he that saith of any opinion or way, Lo, here is Christ, doth negatively censure and condemn all those, who do descent from it; there is but one Christ, one Lord, one faith. This opinion must needs hold forth both a doctrinal and a practical censure against all such, who descent 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 minds, who detain the truth of God in unrighteousness, who are biased with carnal respects, secular advantages and ends, or at the best that they are but ignorant, blind, deluded or deceived, such as yet know not the mind 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 do 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 pass 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 truths, such as were necessary to life, then if there were sadder effects, than these, did accompany the holding it forth, yet there is comfort enough in it: but when the thing itself is disputable; first, whether there be any such thing, as an exact and uniform government; and when this is disputable among those, who do hold there is such a way; what is that government: we see some godly, holy and learned men assert one, and no less 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 accessary truths, not such as concern the being of Christians, but the well-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 error will work itself into the heart and affections of the receiver upon as high pretexts and specious pretences, as truth itself. And that which I have spoken upon it, is not to charge any opinion to be an error, which doth seek to pass itself upon so high terms, that is not my work to do 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 error to make the same pretences, and seek its entertainment upon as noble terms, as truth itself. We come now to the second.  
2. When an error 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 wind: so the affections are moved and operated upon by the strongest persuasions, though the persuasion be false, yet, if strongest, it doth command the affections up to it. Affections they are but the servants, of, and to the understanding, and follow it according to its results and dictates, they are but coecae potentiae, but blind faculties, and the understanding is their guide, and they follow that, though it be in an error, and that's miserable, for then, The blind leads the blind, and both fall into the ditch. You know the lesser wheels move as the greater carry them: the dial goes as it is set: so the affections they move according to the motion of the understanding; if the understanding be in an error, the affections are carried with it: there is no question but men's affections may be strongly wrought upon in an erroneous way, the affections come up to those apprehensions which the judgement hath: they follow the notions of the understanding, they are but the servants of the understanding, and follow it more faithfully in an error, than they do in a truth, because they are corrupt. Error and sin agree; a corrupt head, and a corrupt heart do better agree, than a sound judgement, and a corrupt heart; and therefore they do not only follow the understanding in an error, but follow it more faithfully, more uniformly and universally. The Master and the servant are well agreed. Indeed, they may follow the understanding, with gainsaying with reluctance and bearing back in a truth; but they follow it freely, naturally, cheerfully in an error. So that you see error 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 error, yet it was such an error, as worked strongly upon his heart and affections, he was in an error 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 error, and in opposition of those, who professed the contrary, as he tells us, Phil. 3.6. As touching the righteousness of the Law, he was blameless, 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 mind. And he saith upon his own experience the same of the Jews, who were in the same way of error, 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 error; their affections might move according to their notion and apprehension of things, and yet you know they moved in an error. And I conceive plain experience doth tell us this, that error 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 error 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 man's life & conversation according to it. It will put a man to speak according to it, and act according to it, live, according to it: men's practices are but the results of their principles, their lives & ways, they are but the expressions of their doctrines 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 ways, and steer his conversation according to them. Error entertained doth bind 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, than a man dare recede from the truth itself. Nay, here is a wonder, as a godly man will walk holily to adorn the truth, and dignify the Gospel of Christ, and dare not walk disorderly, lest the ways and truth of Christ should be blasphemed for his cause: so may a man in an error, out of the like conscientious respects, endeavour to walk holily, for the gracing and adorning of an error, which yet he 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 error.  
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 righteousness of the Law against Christ, as they did in Rom. 10.1. and he walked answerable to this knowledge, For as touching the righteousness of the Law, he was blameless: 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 less exactness, no less strictness and holiness 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 loss, such a man as walks answerable to his opinion, though an error, may be said to do this with honesty of heart, without hypocrisy, but yet with a deluded heart, They have a zeal, but yet without knowledge. When the Disciples were sorrowful, because Christ told them he was to go away, Christ saith to them, If you loved me, you would rejoice, I go 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 fare it holds, men may do things with honest affections, and yet do 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 errors, 
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 in 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 days, 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 errors too, such as are not damnable fundamental errors, but only circumstantial and lesser; but then these errors 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. Nevertheless whereunto you have already at mined, let us walk by the same rule, let us mind the same things. So much for the third.  
4. Here is another efficacy of error, it will engage a man to do much for it: a man may do much service for an error, 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 error. I could give you as you all think innumerable testimonies and experiences of this. It was said of the Pharisees, that they would compass sea and land, take much pains to make a Profelyte, which when they had done, A man was much more the child of the devil than he was before, as Christ saith. And what pains will not the Papists take? how do they compass sea and land? What unweariable pains do they take, and all this to Proselyte men, to bring them to their Religion? Doth it not often far, that a servant of error will do much more for it, than they who are the children of truth, will do 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 authors and maintainers of error are active and sedulous, viz. either in the rise of it, or in the fall of it, either when it first appears, or when it doth decline, than 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 do for truth. Indeed, error is more beholding to its servants, than truth is to hers. Oh that men should do so much for the devil, and so little for God, that they should think no pains too much for error, and that we should be at no greater layings out for the truth. It is a consideration may humble us all, that men should do more for their sins, than others for their graces, Micah 6.8. That men should take more pains, and be at more cost for error, than we will be at for the truth. As men will spend themselves to nothing for a sin, to maintain their lusts: so will they do for an error, nay, and much more; because when men spend themselves for a sin, a lust, they do 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 error, when a deluded man spends himself for his opinion, he doth it cheerfully, he glories in it, he looks upon all as set upon God's 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 cheerfully; 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 error.  
5. As it will engage a man to do; so it will check a man's conscience, if he do not. As when a man deals not faithfully with truth, if for fear, or hope, or worldly respects, he will either be  to own it, as Nicodemus Christ, or if he will suppress it, balk and decline it, if he will detain the truths of God in unrighteousness; 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 error, if a man have received and entertained an error, and he is persuaded it is a truth, though it be an error, if now, he have not been faithful to it, if he have for fear, favour, carnal and worldly respects, been either  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 error 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 error, with an honest, simple heart, then if he do not walk answerable to it, if he balk and decline it, he shall hear of conscience. If a Papist should be forced from his Religion for fear, though his way be an error, yet not forsaking it out of light and conviction, that it was an error, 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 threatened out of their opinions, but to be convinced and persuaded, they are not to be compelled by force, nor yet to be seduced, alured or bribed by rewards; this is to make men sin against conscience. It was Augustine's, but he retracted it, 
* Fides non est imponenda, sed suadenda: contra haereticos nihil vi agendum.  No force is to be used against Heretics: which we shall speak to in the next great Querie.  
Thus you see, as error will engage a man to do, and to do out of conscientious respects, so will it check conscience, if he do not. Conscience walks according to its light, both in checks and comforts: when conscience is persuaded of this or that to be a truth, if he do 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 fearful condition, that such a man is in: he sins in doing, because he doth for an error, 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 do, but he is damned for following an erroneous conscience: we ought to follow the dictates of conscience, but we ought to get conscience rightly informed then. And what need there is of that, you see here, because an erroneous conscience will engage men to do, as well as an enlightened conscience, and will punish and check him, if he do not, as well as a conscience enlightened.  
6. As error will engage a man to do; so it will engage a man to suffer too. I know nothing that a man may do or suffer for a truth; but he may do and suffer for an error, 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 bind 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 error, 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 itself; and all this for an error. As God hath Martyrs for truth, so hath the devil Martyrs for error: what heresy but hath been sealed up by the death of some of the maintainers? The Arians who denied the Deity of Christ, they suffered, 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 go farther? Will not the Papists themselves suffer death for their Catholic Cause? Nay, which is yet more stupendious, a man may not only die, but he may die comfortably, in and for an error: he may die rejoicing, 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 do or suffer for an error; the more uniformly he walks, the more true and faithful he is to his principles, still the more comfort he finds, he hath this comfort of his sincerity or honesty of heart, that he hath been true to his light, though that light be but darkness. A man may have comfort [in] an error, no true comfort [from] an error. 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 error, but not [from] an error. I grant false notions may afford comfort: But,  
1. Either false comfort, a painted, no real comfort.  
2. Or the comfort is but the comfort of his natural conscience, in being true to his opinion, not the comfort of God. The Papists may find some comfort in their way, but either, it is a deluded comfort, or the comfort which ariseth from being honest to a delusion. There is no question, but there is fear, and comfort in the Turkish Religion; when they do not walk according to their principles received, they may be troubled, and when they do, possibly they may have comfort: The ground of this is this, because they walk answerable to their principles, and then nothing within will check a man, all is at quiet within: this is but the quiet of a natural conscience. Natural conscience will tell them there is a God, and that this God is to be worshipped, but it cannot direct the way; now being either instructed, or brought up and educated in this or that way, he takes it for a truth, though perhaps it be an error, and walking answerabl● to it, for want of further light, his conscience is quiet; he hath comfort of those principles he hath, when he hath been true to them; yet this is but false comfort. Certainly, if you have any comfort of God,  
It is either, 1. Comfort in an error, but not from an error: or it is comfort from your graces, not from your error. Your graces may afford you comfort, viz. your sincerity, but your error affords none.  
2. Many errors that may have some mixtures of truth in them, and then your comfort is not from the error, but from truth mingled with it.  
A man perhaps hath been in some trouble, and his trouble arose from want of an evidence of his sincerity: now it may be there is some opinions abroad, which a man may close withal, as persecuted truths, though they are but censured, condemned errors; and in this act he gets comfort, perhaps he hath the evidence of his sincerity, that he is willing to close with a persecuted truth, which may afford some comfort, though the thing closed withal be an error. And I believe that many do close with opinions upon this ground, as persecuted truths, and thereby evidence their sincerity, which perhaps if they should not, they would be troubled, and could not be able to do. Indeed it were an honourable and desirable thing to suffer upon good grounds, suffering for Christ is desirable; he who knows the emptiness of these things, and what these things are in comparison of eternity, would be glad and rejoice to part with any thing for Christ. Indeed it is not too dear to purchase and maintain a truth with the hazard and loss of all, yet who would be at this cost for an error? There is none that are godly, but would be content to maintain a truth, and suffer truth to live upon them, upon their estates, comforts, etc. but who would do this for an error? I only suggest this to you, it may be you take in an opinion, you receive it for a truth: But take heed you be not deceived: It may be that opinion may cost you your estate, your liberty, etc. and therefore you had best consider well before you entertain, lest you be at this cost to maintain an error, in steed of upholding a truth.  
All is not too good to part withal for a truth, but nothing but is too good to give for an error. There is nothing which a good heart doth entertain, but he entertains it under this notion, to maintain it, he takes it into his house, his heart, with a purpose to maintain it; wicked men receive opinions to live on them; but a good heart receives an opinion, that it may live on him: a corrupt heart entertains an opinion, that it may maintain him; but an honest heart, that he may maintain it. A bad heart takes in an opinion, as his servant, which he makes to serve him, else he will not own it; but a good heart entertains it, as his Master, which shall rule all, and dispose of all; if it say, it must have his pains, his estate, etc. to maintain it, to promote it, to advance it, he is not master of any thing he hath, but all must go to serve it.  
And therefore seeing it is thus, you had need to look strictly what you take into your heart; you had need to know what you give entertainment to, seeing you must give maintaining to it also, and it may cost all you have. I only say thus much, all thou hast is not too dear for a truth, too good for a truth: But there is nothing so little, but is too much for an error.  
And therefore take heed you be not deceived.  
And thus much shall serve for the demonstration of the false marks: we shall now come to the sure marks and characters, whereby truth and error may be evidenced. You have seen hitherto, though some of these which have been laid down, may be said to be probable signs, yet none of them can be set down for conclusive evidences. We are now to deal with such, viz. to lay down infallible and undeceiveable evidences of divine truth. And this is the first and main Character.  
Divine truth is word-revelation; Truth proceeds from God, Chara. 1 and is revealed in the Word to us. All Scripture (saith the Apostle, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  2 Tim. 3.16. It is given by inspiration of God; and in the 2 Pet. 1.21. The prophecies came not in any time by the will of man, 
Consul. Morton. Apol. Cath. p. 2. l. 5. c. 9 Rom. 11.4  but holy men of God spoke as they were moved by the holy Ghost. The Word of God it is the revealer of all divine truth: if you would know what is truth, your way lies clear; inquire not so much what this man saith, or what that, For all men are liars, but search and inquire, what saith the answer of God. 
Non deb●mus attendere quia alij ante nos, sed quid Christus ante omnes dixit.  We are not to attend what others before us, but what Christ before all hath spoken, the truth is in Jesus, Ephes. 4.21.  
The Word is nothing else but a beam of that eternal Sun, but a ray of divine, of God-communication.  
It is called the Word of truth, nay, truth itself, Joh. 17.17. Sanctify them with thy truth, thy Word is truth; and this makes the lest syllable in the Word to be more firm for a soul to rest on, than all the protestations of men or Angels; they though true, yet they are not infallibly true, they are not immutably true, but God is, and his Word is a beam of this truth, a ray proceeding from this Sun; and therefore saith the Prophet, Isa. 40 8. The grass withereth, the flower fadeth, 
Isa. 40.8. 1 Pet. 1.25▪ Mat 5.18.  but the Word of our God shall stand for ever, 1 Pet. 1.25. Nay, heaven and earth shall pass away, before one iota, one title of the Word shall fail, Matth. 5.18. It is truth, it is immutable, it is infallible truth, and divine truth is Word-revelation.  
The Scripture is not only the revealer of divine truth, but of all divine truth: not that there is no more divine truth than what is revealed in the Word, but that there is no more for us, there is no more to be believed and obeyed, than what God hath revealed in his Word.  
It is the boundary of doctrine, and the adequate measure of all divine truth, Deut. 4.2. and therefore God sends us thither, as to the place where we should find all doctrine to be believed and obeyed, and as to the touchstone whereby we should try all Doctrines, Isa. 8.20. To the Law and to the testimonies, if they speak not according to this Word, it is because there is no light in them. And the Apostle would have you know, that Word-revelation is a surer way to evidence truth, than a revelation from heaven, as he tells us, 2 Pet. 1.16, 17, 18. where having been speaking of a revelation from heaven, and the clearest that ever was revealed in the transfiguration of Christ, the Apostles themselves were eye-witnesses thereof, and heard that voice from heaven, This is my wellbeloved Son, in whom I am well pleased, yet (saith he) vers. 19 We have a more sure Word of prophecy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meaning Word-revelation; not that this is a more sure revelation then that was, but that this is surer to us: Word-revelation is more sure to us, than a revelation from heaven; God would have us to know truth by Word-revelation; divine truth is Word-revelation. And that is the first Character, which yet for fuller and clearer conception, I will branch forth into three particular maxims.  
Max. 1 What ever the Word of God doth plainly and evidently hold forth, that is infallibly truth: the Word of God, or God in the Word doth give out all Doctrine to be believed and obeyed; and whatever the Word holds forth, what ever hath a bottom and firm footing in the Word, that is undoubtedly truth. All is divinely true which the Word holds forth, but all is not morally and practically good. All is to be believed which the Word holds forth, but all is not to be observed: what ever is in the Word is the object of our faith, but what ever is in the Word is not to be the rule of our life.  
There are no provisoes to be laid down in point of faith, all is truth, and we must believe all: 
Fides non eligit objectum.  faith doth not single ●ut it's object, it doth not pick and choose, but believes all which God hath spoken: but there must be some provisoes in matter of practice; though all to be believed, yet all is not to be observed, unless,  
1. It be of common equity, and not of peculiar engagement, interest, privilege.  
2. Unless it be of perpetual right and observance, 
Vniversalis & perpetui juris.  and not temporary and for a time only.  
There were many things which the Word gave out to the Nation of the Jews to be observed, which since Christ are as Statutes now repealed; they were not of common and general equity, nor were they to be of perpetual and everlasting observance, and therefore are not to be observed by us, though believed of us: what ever the Word gives out, is to be the object of our faith, but not to be the rule of life. I come to the second maxim.  
What ever may be collected by way of manifest consequence, Max. 2 or made out by evident deductions from the Word, is certainly true. This is the second maxim. 
Morton. Apol. Cat. p 2. l. 5. c 9  Though a Doctrine asserted be not in totidem verbis, as we say, expressed in Scripture, yet if it may be made out of Scripture by manifest and undeniable consequence, this is certainly a truth: there are many precious truths, which are not yet in distinct words expressed in the Scripture: For example: if a man hold forth this doctrine, that it is possible for a man to come to the knowledge of his renovation, or his own condition: This is a truth: but where do we find it in these distinct words in Scripture? and yet it may be sound collected, from such Scriptures as these, Examine, prove, try yourselves, know you not your own selves? All which imply, that upon trial a man may be able to come to the knowledge of himself: and the like may be said of many other points, which though in terminis are not contained in Scripture, yet may be made out by manifest consequence, and evident deduction, and therefore are truths. So that I say, what ever may be made out of the Word by evident deduction, is to be received as a truth.  
But here I must lay down three Cautions.  
The place of Scripture, or that Word from whence the deductions Cau. 1 are made, must not be mistaken. The Pharisees read in Scripture that Christ should be a King, and thence they made these deductions, that certainly Jesus was not the Christ, here was a mistake of the place. The Disciples had read in the Law, that Christ should live for ever, and thence they made these deductions, that Christ should not die, We have read in the Law that Christ shall live for ever, how sayest thou then, that thou must die? here was a mistake of the place. So the Apostles, they preached Christian liberty, and had said that Christ had purchased and instated all believers into a blessed freedom, which they were to maintain against any who went about to defraud them of it: But now, if they or others, should take this Christian freedom to consist in exemption from all laws, both of God and man, here were a great mistake, fare from the Apostles thoughts; and those deductions are a building without a foundation, and cannot stand.  
Cau. 2 2. The deductions must be rightly gathered, they must naturally arise from the Scripture. There are many false deductions made, and I may say so many errors founded upon the Word of truth. Take an instance or two: you have here a Scripture, Take heed that no man deceive you, for many shall come in my name, etc. when a man shall gather from thence, that the Saints may be seduced and carried away with damnable errors, this is a false deduction, the 24. verse doth plainly show us that, where it is said, They should deceive, if it were possible, the very elect; by which is employed, the elect cannot be deceived: So we have another Scripture, where it is said, Keep me from presumptuous sins; and now when from this a man shall gather such a doctrine as this, that the Saints may sin presumptuously, this is a false collection, and contrary to that Scripture, in Rom. 6.14. Sin shall not reign in you, for you are not under the Law, but grace, etc. The like may be said of that Scripture, Let him that stands, take heed lest he fall; when a man shall infer thence, that the Saints may fall totally and finally; this is a false inference, and contrary to the express Word of God, and his own Covenant, which is, Jer. 32.40. I will make an everlasting Covenant, and I will never departed from you from doing you good, but I will put my fear in your heart, you shall never departed from me. We read also of such a Scripture as this, You would not come to me, that you might have life: when a man shall draw such conclusions as these from it, that it is in the power of man of himself to come over to Christ; it is a false deduction: So we read such an expression as this, Work out your salvation with fear and trembling; and when thence we shall gather, that no man can be assured of his condition, this is a false deduction. Many more might be named, but these shall suffice; by which you see what need we have of adding this caution, viz. That the deductions be rightly gathered; we will come to the third.  
3. Those Deductions they must agree with the harmony of Cau. 3 Scripture: it may be there may be deductions made, and those rightly gathered, nay and the place be rightly understood too, and yet those deductions may be erroneous, 
Nihil serè in Scriptures obscurum est, quod non alibi planissimè dictum reperiatur. Au. Scriptura eam studiosè perscrutantibus, est sui interpres. Mort. Ap. Cath. p. 2. l. 5. c. 9, 10, etc.  because they agree not with the harmony of Scripture: Truth is not ever found by one place; what is spoken in one place may be repealed in another, and therefore we must consult with the harmony, see the agreement how one place doth bear witness to another: though you look upon some places, and see them disagreeing, yet there is a sweet harmony and agreement in all, like Nathan and Bathsheba they speak the same thing; assure yourself it is none of the least of the noble works of the Ministers of Christ, to study the harmony of Scripture, and see how they do mutually give hands and bear witness one to another; it is the fault of some, the better to strengthen their opinions, to set one Scripture at difference with another; it is our work to search the agreement, and discover how in their disagreements they are yet serviceable one to another, and to the purpose of God in the saving them that do believe. It was Paul's course you see in his whole Epistle to the Hebrews, 
Whit. count 1. q 5. c 9 p. 361. 〈◊〉 medijs inveniendi Scripturae sensum.  not to decry the old Testament, which indeed was but the Gospel vailed, but to take the vail off, which was upon those places, and upon their eyes in the reading of them, as he tells them, and showed them that all this was but Christ in figure, all this was but Christ in type, they were but the figure of those things that were to come. I am confident that the want of study, and endeavour to seek to preserve the harmony of Scriptures, is the great ground of many errors among us: those deductions are not safe, which overthrow the harmony and agreement of Scriptures, the Word of God. And those are certainly true, with which the whole harmony of Scripture doth agree: and so much for the third Caution and second particular.  
Max. 3 What ever may be made evident to be consonant to God's mind, or the main end of God in Scripture, though there be not a particular place for it, yet doubtless it is a truth: there are many precious truths, which yet would puzzle to find a particular place upon which they may be fully established, which yet agree with the general drift, and main end of God in the Scripture. The great end of God in Scripture is to bring us out of ourselves, and to bring us up to him; to render all the world emptiness, and discover fullness alone in himself; to bring us to believe, and close with Christ, and give up ourselves to him in ways of love and obedience: and what ever doctrine doth truly serve for these ends, what ever drives on this design, is undoubtedly a truth, though it be not contained in express words in Scripture.  
And so much shall serve for the first Character, by which many errors are struck down; we come now to the second. And,  
Chara. 2 2. The second Character of truth is this: That which doth really and truly advance all God in Christ, is certainly a truth of God. All truth, as I told you, was divine Revelation, and it is the end of all divine revelation to advance and set up God in Christ: it is the great design, the great end which God doth aim at in all his Word-revelation, to set up himself, to advance the riches of his grace in Jesus Christ. And therefore that which doth really and truly advance all God in Christ, is certainly a truth of God.  
For our better and clearer conception, we must take this Character in pieces, and show you how it contains four conditions, or there are four qualifications requisite to evidence any doctrine to be a truth of Christ.  
1. It must advance God.  
2. All God.  
3. All God in Christ.  
4. It must do all this really.  
1. Divine truth it doth [advance] God; it sets up God, and lays man low, it raiseth up God upon the ruins of self and sin, it makes God great, and man little, God all, and man nothing, it empties man of himself, and makes him seek his fullness in God; and that which doth thus hath a good evidence it is a truth of God.  
Error may advance the creature, it may advance a man's self, but it doth not advance God; nay, error may seek God in the creature, but it cannot seek itself in God; it may give to the creature that which is Gods, but not give to God that which is the creatures; it may take from God to give to the creature, but it doth not take from the creature to give to God: And error may lessen itself to make the creature great, but it cannot make it self nothing to make God great, you see this, in Colos. 2.18. Some in a voluntary humility did worship Angels: here man lessens himself to make a creature great, but he doth not make himself nothing, to make God great: Here he takes from himself and from God, to give to a creature, but he doth not take from the creature, from himself, to give unto God. This is a genuine property of truth, it advanceth God, it makes God all, and itself nothing, it empties itself of its self, and seeks alone its fullness in God: that can be no truth, that draws not up the heart to God, and brings the soul to live in him, as it's utmost happiness; and that which doth thus, must needs make all things little, and God great, and be content to lose itself in God and for God, that it may find itself in God.  
Now if you should examine some opinions by this;  
1. There is an opinion, that man hath ability to close with the tenders and offers of grace, he hath power in his pure naturals to come over to Christ. This opinion advanceth man, but doth not advance God, it sets up the will of man against the will of God, it is an opinion against Word-revelation; we are said to be dead in sin, and dead men cannot move; Christ tells us, Without him we can do nothing, Joh. 15.5.  
2. Divine truth it advanceth [all] God.  
1. It doth advance the nature and attributes of God.  
2. It doth advance the will of God.  
3. It doth advance the ways of God.  
1. It doth advance the nature and attributes of God. 1. The Wisdom of God. 2. The Mercy. 3. The Justice. 4. The Power. 5. The Immutability of God. 6. The Holiness of God.  
There are some opinions which may seem to advance some of God, but not all of God: Some that may seem to advance his mercy, but not his justice; some his grace, but not his holiness; some his power and his wisdom, but not his truth: that opinion which doth not advance the justice, as well as mercy, the holiness, as well as the grace of God, certainly it is no truth of God; God hath set himself to be wholly advanced in all his attributes, and you do not advance any of God, if you do not advance all of God.  
To instance for illustration in a few particulars.  
1. Ther● is an opinion that Christ came to save all: here is an o●●nion that doth advance the mercy, but not the truth of God: You know the Word tells us, that he came to save them who shall believe in him; now certainly, if he came to save all, than all believe; but the Apostle tells us, that all men have not faith; therefore surely the death of Christ, is no further to be extended then his prayer, and his prayer is not for all, as you may see, Joh. 17.9. 
Joh. 17.9.  I pray not for the world, but for them thou hast given me.  
2. So secondly, there is an opinion that Christ merited no love or mercy at his Father's hands for us, God loved us from everlasting, and say they, How can Christ be said to merit that which we had already? Now would you know whether this is a truth, or an error? You may examine it by this: see, doth it advance all God? indeed this doth advance the love, the mercy of God, but not the justice of God; it is indeed a wrong to his justice, for God's justice is no way advanced, unless there be satisfaction made to it; all the mercy that God bestows on sinful men, it is in relation to his precedent satisfaction: 
Eph. 4.13.  hence Christ is said to bear sin, to satisfy for sin, etc. and God for Christ's sake is said to pardon sin, Ephes. 4.32.  
3. There is an opinion that the Saints may fall from grace; and they say, this opinion doth much advance God's justice: but how that can be, I cannot discern, when I see it so evidently contrary to his truth, to his promise and covenant he hath made with us, as you see, Jer. 32.40. certainly, though the life of a Christian be a secret life, it is hid, yet it is a safe life, it is hid in Christ. Besides these there are many opinions which would seem to advance the grace of Christ, and the mercy of God, which yet are enemies to the justice and holiness of God. Certainly faith and holiness ever go together, even as heat and light in the Sun, etc. And that opinion which doth not advance all God, is certainly an error. If you single out some attribute● ●nd tell us, this or that opinion is for the glory of them, if yet it be inconsistent with other attributes of God, certainly, it is no truth of God. All divine truth hath not only a consistency with, but tends to the advancement of every attribute of God. That a man should be justified and saved by Christ, here is the grand truth, and here all the attributes of God meet; here is wisdom, mercy, justice, truth, power, grace, holiness: all meet in this, as lines in the Centre, as beams in the Sun, as Rivers in the Sea, God and all God is advanced in the justification and salvation of poor miserable man. So much for the first.  
2. As truth doth advance the nature and attributes of God, so it doth advance the will of God; by this doth Christ evidence, that his words were true, Joh. 5.30. Therefore my judgement is just, because I seek not mine own will, but the will of him that sent me. If Christ, who was truth essential, doth evidence the truth of his Doctrine thus, how much more may we evidence the doctrine of truth by this, that it advanceth the will of God: It sets up God's will above the will of the creature: it sets up his revealed will above all the authorities of men, above all traditions what ever.  
Now if we should examine opinions by this.  
1. There is an opinion that man hath freedom of will to spiritual good.  
Is this a truth, yea or no? Why here you may be satisfied, this tells you, it is an error, because it advanceth not the will of God, but the will of man; I say, it advanceth man's will, but not the will of God; it is a doctrine overthrows all the counsels of God: if this were so, where were election, reprobation? then the will of the creature should rule the will of God. And as this opinion is contrary to God's secret, so this opinion is repugnant to the revealed will of God, he tells us, that it is God that worketh the will and the deed, and that without him we can do nothing, that it is not in him that willeth, or in him that runneth, but in God that showeth mercy. So that this opinion is opposite both to God's secret and his revealed will, both to his decree and to his Word.  
3. Divine truth as it advanceth the attributes, the will of God, so it doth advance the ways of God.  
It advanceth obedience, exact obedience, it advanceth duty and exactness in duty, though it set not duty above Christ, nor in opposition to Christ, though it set not up obedience above faith, nor in opposition to faith, yet it advanceth duty in Christ, and obedience with faith; the obedience of faith justifies our persons, but the obedience from faith doth justify our faith.  
There are many opinions which cry up grace, but de-cry holiness, that advance faith, but cry down obedience, that set up Christ, but cry down the Law. Indeed we all cry them down in opposition to Christ and grace, but we set them up in subordination. And indeed there is a sweet subordination between the Law and the Gospel, Christ and obedience. The Law sends us to the Gospel, and the Gospel having justified us, sends us to the Law as the rule of our obedience. I say, the Law sends us to the Gospel, for it cannot justify, it cannot save. Indeed it saith, Do this and live: But not that we should do, and live by doing, for God hath appointed another way; but it saith, Do this and live, to empty us of ourselves, and bring us over to the Gospel that we might live and do. There may be a fault to put men to doing, before they put them to believing, or to put them to do, that they may be enabled to believe, for faith is the rise and spring of action, all action must begin from faith, and by faith we are enabled to obey, as it was said of Abraham, Heb. 11. by faith Abraham obeyed: and we are said to be created in Christ to good works: there can be no doing without strength, no strength but from Christ, nothing from Christ but by union, no union but by faith, therefore the Apostle saith, He that hath the Son, hath life, and he that hath not the Son, hath not life: all which seems to speak plainly, that it is no good way to turn men to obeying, before they put men to believing, nor to put men to obeying, that they may be enabled to believing. But yet though we are not to put men to duty to enable them by any power in those duties to believe, yet may we, must we put men upon faith to enable them to obey; though we may not substitute faith to obedience, yet we ought to substitute obedience to faith. And indeed it is the noblest piece of faith, that it doth enable us to service. The excellency of faith is not in this only, that it justifies us, but puts us into a capacity, and gives us ability to serve God.  
And he that looks not upon faith, as that wherein it's excellency doth greatly consist, that it doth enable us to duty, that it strengthens us to service; he doth not yet know what Christ and faith is— he hath only a faith in notion, but knows not faith in truth and power. And so much for the second; divine truth it advanceth all God, the nature and attributes of God, the will of God, the ways of God. We come to the third.  
Thirdly, It doth all this in Christ, I say, divine truth it advanceth all God in Christ: God hath set himself to be advanced and glorious to the creature to all eternity, but in Christ. Indeed all God is no other way to be advanced, but in Christ; nor hath God set himself to be wholly advanced any other way of the creature, but in Christ. Something of God is to be seen in every creature, and something of God to be advanced in them, much of God is to be seen and advanced in the whole creation, the Heavens they declare the wisdom, the power of God: and he sets himself to be advanced in them, the law declares the justice, holiness of God.  
But now Christ declares all God, you may see God in all his dimensions of glory in Christ: In him hath God set himself to be visible in all his glory to the Saints. In him dwells all the fullness of the godhead bodily: fullness, all fullness, all the fullness of the godhead, and all this dwells in him: it is in him primarily, originally, it is in him as the proprietary, as the Lord and master to dispose of it, etc. It is in him perpetually, there it dwells, and dwells for ever. And in Christ hath God set himself to be seen in all his glory, his wisdom, his power, his mercy, his justice, etc. This is the rock, into which we with Moses must get, if we would see the glory of God; God might have advanced his justice, his power, out of Christ in our condemnation; but he hath alone set himself to be advanced in his glory, to all eternity in his Son, and that which advanceth God in Christ, is certainly a truth of God. I come now to the fourth.  
Fourthly, That which doth really do all this: that I say, which doth really advance all God in Christ, is certainly a truth of God. I say [really] there are many opinions which advance our selves, not God, and perhaps some which seem to advance some of God, not all of God, and some which may advance all God in Christ seemingly, but yet not really, not truly, they may seemingly advance God's glory, and yet really be destructive and opposite to the glory of God.  
It is said of the Chymickes, that they will so counterfeit gold that no touchstone can discover it, though you go to the touchstone to try it, yet you shall not be able to discern whether it be true gold or no, there is no way to try it, but by the fire, and the fire that will purify that which is good, and render it more excellent, but that which is counterfeit will evaporate into air and smoke, it is not able to abide the trial.  
Christians in there are many subtle opinions, many that have a great deal of Chemistry in them, they are good it may be at the touch, but yet are naught at the test; they may pass the touch here, and not be discerned, but the test shall discover them, the fire shall try them; how ever they may pass man's judgement, yet at that great burning day they shall be discovered, when that which is substantial shall alone continue, and that which hath been counterfeit shall evaporate into air and smoke; the Apostle seems to imply this, in the 1 Cor. ●. 12, 13, 14, 15. If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every man's work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is; where the Apostle tells us, that there shall be a trial, though opinions and doctrines may pass the touch, yet they shall not pass the test, this trial shall be by fire; If his work abide, he shall receive reward; if be burned, he shall suffer loss, but he himself shall be saved, yet so as by fire.  
Now then would you know what is truth in those many opinions which are held forth? see whether they be Word-revelation; see whether they, 1. Advance God. 2. All God. 3. All God in Christ: and, 4. whether they do all this really, that which doth really advance all God in Christ, is certainly a truth of Christ: and so much for the second Character.  
We are come to the third Character, which is this.  
Charact. 3. That which doth really advance the whole Chara. 3 work of grace in the hearts and lives of Saints, that is certainly a truth of God.  
There are three eminent discoveries of truth.  
1. Truth may be discovered from the seat of it.  
2. It may be known by the qualities of it.  
3. It may be discerned by the operations and workings of it.  
By these three eminent Characters I have endeavoured to evidence truth.  
1. From the seat of truth, 
* Eph. 4.21.  It is in Jesus, and that was our first Character, Divine truth is Word-revelation.  
2. From the qualities of it; and the second Character was one of the most mainest can be laid down, viz. Truth doth really and truly advance all God in Christ.  
3. We are now upon the third, which is to discover truth by the operations and workings of it: and here I tell you, That truth doth really advance the whole work of grace in the hearts and lives of Saints.  
And when I have done this, I hope there will be sufficient spoken to evidence truth from error unto you.  
Now for our fuller and clearer proceeding upon this, we must give you out this Character in four particulars.  
1. I say, Truth doth advance the work of grace.  
2. It doth advance the whole work of grace.  
3. It doth advance the whole work of grace in heart and life.  
4. And it doth all this really. We shall speak to these particulars briefly, and then sum them up, and speak to them all jointly, as they are comprised in the Character.  
1. First, Truth doth advance the work of grace. In the former Character I had to do with truth, as it advanced grace in God: here I have to do with it, as it doth advance grace in us. In the first, I had to do with it, as a divine affection and disposition in God: here I have to do with it, as a divine quality implanted into us; the first hath respect to grace without us; this second hath respect to grace within us, inherent and imparted grace, our holiness; and therefore I call it here the work of grace.  
2. Truth doth advance the whole work of grace. It doth not only advance some, but the whole work of grace. There may be some opinions which may seem to advance some part of the work, but they carry not on the whole work of grace in a sweet and even proportion; you have many opinions which may seem to be serviceable to the advancement of some graces, but not of all; they may seem helpful to some particulars, but yet are not serviceable to the whole frame. It is the nature of truth to serve the advancement of the whole work of grace. Indeed it is true, there be some truths that have a more proper and peculiar influence upon one, then upon another, and may be serviceable to one, more than to another grace; but yet there is no truth that is disserviceable to any, nay no truth, but is helpful to all Truth advanceth the whole work of grace.  
3. It advanceth the whole work of grace, both in heart and life; not but that which doth the one truly, doth the other as really; but because many will pretend the advancement of the work of grace in the heart, when there is no such thing seen in the life, therefore I put them both together, and say, Truth advanceth the whole work of grace, both in heart and life. Truth doth not only help your comforts, but they help your service, not only your graces, but your duties; it doth not only relieve your faith, but your obedience also: though indeed some truths that may be more naturally and immediately serviceable to one, then to the other.  
Some truths may be said to be cordials, others physic, and others food, some that are more proper for comfort, others for purging, and others for strength and enablement: but though one truth may have a more proper influence into such a work then another, yet you may suspect that from being a truth, which doth not all; that is no good cordial which is not physic, and food too here. There is nothing doth comfort, but it doth nourish and purge the heart also. Free grace is the best cordial to a poor soul, and is not to be given to faintings in comfort, as men give strong-water to men in a swoon, but it is to be given to faintings in duty: many have been afraid to preach the doctrine of free grace, and many afraid to hear it, they think it is only to be used as a cordial to poor, fainting, dejected souls. But it is not only a Cordial, but it is the best physic too, nothing more serviceable to the purging of our hearts, 2 Cor. 7.1. Having therefore such precious promises, let us cleanse ourselves from all filthiness of flesh and spirit. Nay, and it is the best food you can feed upon, to strengthen and enable you to all duty and obedience. It is not only serviceable to faintings in comfort, but faintings in duty. Indeed that hath been no good help to your comfort, that hath not been serviceable to your obedience also; if it have relieved thy faith, it hath relieved thy obedience; if it have been serviceable to the work of grace in the heart, it hath been helpful to the work of obedience in thy life, otherwise thou may well suspect that comfort.  
4. Truth doth all this really. It doth really (I say) advance the work of grace, both in heart and life; it doth it not apparently only, but really; not in show only, but in truth. Some opinions there are which seem to do it, but do it not really; they seem, as if they would hold up grace, when they are destructive to grace; they cry up grace without them, but never mind grace within them; they are all for comfort, nothing for duty; all for cordials, but they neglect food. Certainly you may suspect that from being a truth, which is not as really subservient to the work of God without you, as to the work of God within you, and to your duties, as to your comforts. Those are no right conceptione of grace, which beget not awe, as well as love, fear, as well as faith, and serves obedience as well as comfort. Thus having spoken a little to this Character asunder, I shall now speak to it entire. Truth doth really advance the whole work of grace in the hearts and lives of Saints.  
As there is a great agreement between error and sin, not only, as they are both children of the same Father, but as one is serviceable and helpful to the other; Sin in the affection hath much dependence upon error in the understanding, and a corrupt head is greatly serviceable to a corrupt heart: There is such an agreement between error and sin, that we may safely say, what ever doth tend to the advancement of sin, to the fuelling of corruption; what ever affords subsidies, succours, contributions, encouragement and strength to sin, that is doubtless an error: So there is a great agreement between grace and truth; they have also both one Father, even the Father of light, and they are both serviceable one to another. Truth is serviceable to grace, as error is to sin, and we may as safely say, what ever it is that serves to advance the work of grace in the hearts and lives of Saints, that is certainly a truth of God.  
As we say of false comforts, that they will never enable to God's services: So we may say of false notions, they will never work God's motions in us. As that cannot be truth, which is naturally serviceable to sin: so that cannot be error, which is naturally serviceable unto holiness.  
Indeed the best comforts, and so the most precious truths of God may be made serviceable to the advancement of sin, but yet they do not this naturally and directly, but occasionally and by accident. It is one thing what a truth may do by accident, or occasionally, another what it doth naturally and truly. The advancement of sin is not the work of truth, but it is the fruit of our own corrupt and sinful hearts, which Spider-like do suck poison and venom out of the choicest sweet, even the best of truth, and the best of comforts; in which regard we say, truths are more infallibly known by their revelation, then by their operations; but yet there may be enough in the operations of opinions to discover them truth or error to a man's self, though not to others. All truth it works like itself; it is holy, and it works holily; it is pure, and it works purely; it is spiritual, and it works spiritually; it came down from the Father of light, and it carries the soul to the place whence it came. In which regard we may say, that the operations and workings of opinions, being received and entertained into the heart, may be good characteristicons of the truth, or falsehood of them; if not to others, to whom the workings are not so obvious, yet to a man's self, to whom they are apparent, if we will not wilfully shut our eyes, and obscure what is evident.  
And that it may be more evident to all, I will here lay down 5, or 6. special operations that truth hath upon the soul, where it is entertained; by which you may be able to evidence, whether the opinions you have entertained be truth or error.  
1. The first and great operation which truth hath upon the Oper. 1 soul, where it is faithfully entertained, it is this: it humbles the soul; Truth where it comes, it hath a soul-humbling power; discoveries do humble men, truth is a discovery from God to the soul, it is a beam of light darted from the Father of light, who if he do but dart one beam of himself into the heart, it humbles the soul, and lays it in the dust before him: the nearer you come to God, and God to you, the more you see the distance between God and you: and hence it is that the greatest soul-abasements do ever follow the greatest God and Christ-manifestations: You see this plain in those three famous examples of Job, of Isaiah, of Agur: I have heard of thee (saith one of them) by the hearing of the ear, but now mine eye seethe thee, wherefore I abhor myself in dust and ashes, Job 42.5, 6. Another cries out, We is me, for I am a man undone, because I am a man of unclean lips— for I have seen the Lord of hosts, Isa 6.5. A third he cries out, Surely I am more brutish than any man, I have not the understanding of a man, Prov. 30.1, 2. who was yet a man of choice, high and excellent revelations; but he saw God, and looking upon himself in opposition to him, he was humbled, he was laid in the dust before him. And this is a natural and genuine property of truth rightly entertained, it humbles, it empties a man, it makes man nothing, and God all. None are more humble, more sweet, than those who are the children of the truth: what St. James saith of wisdom, which is from above, It is pure, peaceable, gentle, full of meekness, Jam. 3.13, 17. the same may I say of truth, which comes from the same place; it is not only pure, but peaceable, it is gentle, full of meekness, full of humility: it is so fare from swelling, that it empties a man, makes him nothing; so fare from exalting, that it lays a man low, and raiseth up God upon the ruins of pride and self in him.  
Indeed we read of knowledge that puffeth up; but surely it is not the knowledge of divine truths, but of natural things, which indeed are apt to swell a natural man; or it is not the knowledge of divine truths divinely. A man may know heavenly things as a man, yet not as a Christian, he may know them rationally, yet not spiritually; the one begets pride and vainglory, but the other, humility and self-denial. A man may have a rational knowledge of spiritual and divine things, and yet be puffed up with it; but certainly, where there is a spiritual conception and understanding of the things of God, the soul is much humbled and emptied, and none are more humble, more little than those, who are the right-born children of truth.  
Obj. But you will say, you see many who are humble in an error, and others, who are proud in the truth, and therefore there is no evidencing of truth or error by this Character.  
Answ. For the answer of this, which seems to overthrow all I have said; you see it is made up of two parts, 1. Men may be humble in an error. 2. Again, men may be proud in the truth. For answer to the first.  
1. That humility that men may have in a way of error, it is not a grace, but a natural temper, a smoothness and natural plausibleness of disposition, which may render a man grateful to men, though not acceptable to God; we see many who are men to men, but devils to God, they are plausible to men, but act their contrariety, and opposition to God; the greatest spiritual pride, may lurk under the most eminent natural sweetness: the smoothest waters are oftentimes the deepest; and the fairest disposition to men, may be the perversest disposition to God.  
You see many of the Heathens, who excelled in this sweetness of natural temper, that yet were opposite enough to God: and the greatest acts of cruelty have been acted by those who have had the most sweetest tempers of nature. 
Sueton. in Tito.  Titus' son to Vespasian, who was called, Deliciae humani generis, the darling of mankind, the Paragon of nature, 
Joseph. l. 7 bell. jud. cap. 17.  yet he acted the greatest cruelties against the people of God (which shows the greater wrath poured on them, that so mild a temper should act it) by fire, famine and sword he put to death eleven hundred thousand of the Jews.  
2. But secondly, That humility men have in error, if not their natural disposition, yet it is but the keeping and improving, or the concealing and amending of nature by humane precepts, moral rules and industry. Socrates was a man of an austeer, crabbed, wrathful and wicked disposition by nature, as he assents to him who reads his Physiognomy; but (saith he) I have corrected that by Ethics (that is, by moral studies, rules and principles) which I was by nature. Many by industry and morality may correct a natural disposition, when yet the temper is not changed; they may be mended by this, but not new made, and so their humility is not a grace, but a virtue, and such a virtue as is but a tree without a root, till they be ingraffed into Christ: all grace is from Christ, and no grace from Christ till we come to be in Christ: the Apostle saith, We are his workmanship created in Christ to good works.  
3. Men may be humble in a way of error, because it may be they have not those occasions and provocations which may draw out their pride and selfishness: the stream may run still enough, if it meet with no stones, but than it will swell and roar: so many may be humble and calm enough, while they meet with no opposition; but oppositions and provocations will discover men. 
Natura vexata prodit si ipsam.  We use to say, nature being vexed doth discover itself: the devil could say of Job, that he was patiented, because he had nothing that might occasion or draw forth his impatiency, and therefore he desired God, that he would give him leave but to smite him, and then he should see, that he that was now so patiented, would curse him to the faces there is a great deal of truth in this argument, that there could be no judging of Jobs patience, so long as there was nothing to provoke and draw forth his impatience: and there was a great deal of grace in Job, that notwithstanding all these provocations, he was yet patiented and silent to Jehovah.  
Men are often patiented because they are not provoked; while Jonah had the gourd, he was calm enough, but when the gourd was eaten up, he grew as hot as the Sun which shone upon him. It is no judging of men's humility, of men's meekness, when they have no provocation to the contrary; and there is a great deal of allowance to be afforded to them which have all provocation: Oppression makes a wise man mad, saith Solomon.  
4. That humility that men have in a way of error, may be, it is but a counterfeit, no true and real humility, it is but the visor of it, not that in truth, there may be smooth language, and yet a stormy heart; many may have the voice of Jacob, but the hands of Esau, and a mild countenance, yet a proud and perverse spirit; this is like Goliahs' sword covered over with a linen Ephod; besides men may put on a smooth garment to deceive, as the Prophet saith, that is, that they may advantage their deceit, and seek to procure the more facile reception of their errors, by the counterfeit show of humility; and abundance of examples, if needful, might be alleged for this; he that doth but peruse the Stories of times, will see this abundantly true.  
5. But fifthly, we answer, If men are truly humble, and yet in a way of error, than their humility is not the result of their errors, but of their graces: all errors are not damning and undoing errors, though all are sinful and defiling errors. It is possible many errors may consist with grace, and therefore there may be humility, and yet men may be led away with errors; but then that humility is not the result of their errors, but the effect of their graces. And that shall suffice to answer the first part of the Objection: we will now come to the second part. As there are many humble in error, so many, you will say, are proud in the truth; and therefore we cannot evidence truth by this operation, that it hath an humbling power upon them who entertain it.  
Answ. Now for the answer of this, where you say, that many are proud in the truth. It would be considered,  
1 Whether you are not mistaken; many there are who mistake magnanimity, and true nobleness of spirit for pride, as they do baseness for humility. God's people are often charged with rashness, choler, pride, impatience, when it is but their courage, zeal, and magnanimity of spirit for the truth of God. God's people are nothing, when they are to deal with God, but they are something, when they are to deal for God: they are little, when they are to deal with men, even with the least of men in their own cause, but they are great, when they are to deal with the greatest of men in the cause of God. Luther calls a gracious spirit, Spiritus principalis, a princely spirit, though it be an humble, yet it is a Princelike humility, and not a Vassal-like baseness: this is one piece of the royalty of a gracious spirit, he is not too high to stoop to the meanest services, and yet too high to stoop to the  sin; he is not too big to stoop to any condition without sin, nor so little as to yield to the  sin, upon the greatest tenders or terrors; look upon the Story of the three children. I say, he is nothing, when he is to deal with God, but something, when he is to deal for God. You see John Baptist how little he was, when he was to deal with God, I am not worthy, saith he of Christ, to unlose his shoe-lachets; yet you see how great when he was to deal for God; see how he chargeth the Scribes and Pharisees, Mat. 3. O generation of vipers; how he reproveth Herod for his incest; this was not pride, but magnanimity and nobleness of spirit.  
And Moses, how little was he in his own cause, and how nothing when he was to deal with God? he is said to be the meekest man upon the earth: yet in the cause of God he shows himself; there he stands upon his terms to the utmost, and would not yield to Pharaoh to leave a hoof behind; the like of Abraham, when he was to deal with God, how little was he? I am but dust and ashes: yet when to deal with the King of Sodom, which had respect to God's providence, and his glory, he would take nothing from him, not a shoe latchet, no, saith he, It shall not be said that the King of Sodom hath made Abraham rich. So Paul, though he was humble, and nothing when he was to deal with God, yet he was something when he was to deal for God, he could spare none in God's cause, if Peter walk doubly, he will withstand him to the face, as you see.  
And it is remarkable what is spoken of the Church of Ephesus, in the 2. Revel. 2. I know thy patience, and how thou canst not bear with them that are evil; one would think those two to be ill coupled together, patience, and yet cannot bear: wherein doth patience lie but in bearing? therefore these are strangely coupled, but they agree well in a gracious spirit, there is patience in our own cause, impatience in Gods; patience in our own cause is a virtue, but in Gods it is a vice, it is not patience, but cowardice, but pusillanimity: to be little in our own cause is commendable, but to be little in Gods, argues lownes of spirit. And therefore you must take heed of mistaking magnanimity for pride. That is the first.  
Oper. 2 But secondly, It is confessed there is too much pride and self even in the children of truth, in the maintaining of it, and it is a fault they are to be humbled for: how do men act themselves in all their actings for God, express their heats, more than Gods? do we not see in all undertake, what a deal of pride, what a deal of passion? how do men swell one against another? set their passion instead of their reason one against another? insomuch that that which should be the soader of accord, becomes but the bellows of strife, and all means of union becomes means of dis-union, and all reasons for accord prove but arguments of further distance.  
And this ariseth, first either from the crookedness and crabbedness of their natural tempers. Grace though it alt●r nature, yet it doth not abolish nature; though it do much correct and amend natural tempers, yet it doth not altogether, either rectify, or free us of them.  
The apple doth retain the taste of the stock into which it is ingraffed; though there be a great alteration, yet there may be some taste. Grace is ingraffed upon the stock of nature, and though it may much alter our tempers, though much amend natural disposition, yet there will be a taste of them, there will be a relish of them. It is a hard task when a man is not only to deal with a corrupt affection, but with a natural constitution. A little humility in some natures may show more than abundance in another. But that is grace indeed, which is gotten upon the conquest of contrary tempers and dispositions.  
2. It ariseth from weakness of judgement: weakness of judgement is often joined with strength of will: none have more strong passions, than they who have the weakest reason. Or it may be men may have strong affections to a way, and may be engaged for an opinion, which perhaps they want judgement and ability to maintain against opposition; and this causeth them to fall into heats and passions; and so much of passion, so much of nothing to the purpose; there reason, as one saith, spends upon a false sent, and forsakes the question started.  
3. It ariseth from the heat of opposition, which may much irritate and provoke; the best of men are but men, and have their humana quaedam, they have their imperfections, they have their corruptions; and opposition will tempt and draw forth that corruption: we use to say, one froward man makes another; With the froward thou wilt show thyself froward, Psal. 18.26. It is spoken of God, it is true of man. One passion calls in another, as deep calls in for deep; pride occasions pride, and passion, passion, which make men sometimes sadly think how in most disputes and contendings for the truth, men are rather Satan's then Saints one to another, rather tempters of their sins, than helpers of their graces.  
3. Thou sayest men are proud in the truth. Why? but though grace do not expel pride, yet it doth humble them for it: though it do not empty them of pride, yet it empties and humbles them for it. Grace and truth, if it be not a bridle, it will be a whip; if not a curb, it will be a scourge; if it be not directive, it will be afflictive; if you do not learn your duty from it, it will chastise you for the neglect of it, and so in the issue it humbles men, it makes them nothing for their being something: the higher the flood hath been, the lower is the ebb: the more sinfully they exalted themselves, with the more shame and sorrow they humble themselves before God: they are as little before God, as big with men. This is the nature of truth, where it is entertained, either it will enable you to be humble, or humble you for your pride, it will work one way; either it will empty of pride, or empty for pride: if you have swelled, those swell are breathed out in sighs: the sighs of the closet do abate the swell of the chair; and if it work either way, notwithstanding this objection, this operation may be a good evidence of truth, that truth doth humble those who entertain it; and so much for the first eminent operation of truth. I shall be briefer in the rest.  
The second great operation of truth is this.  
Secondly, Truth hath a heart-changing, a heart-transforming power. I put them both together, because I would draw up all as close as I can. It hath I say a heart-changing power. Paul had no sooner seen that great truth, Jesus was the Christ, but he became another man, of a wolf he is now a lamb, of a sinner a Saint, of a persecutor he becomes a Preacher. So the Jailor, what an eminent change did the receiving of the truth make in him? he that before was so cruel and inhuman to them, how gentle, how tender, how sweet was he now?  
Truth makes such a change upon the soul, that this work is called a new Creation, and the man upon whom it is wrought is a new creature, he hath a new judgement and notions of things, a new heart and affections to them, a new life and conversation in them; he is a man who differs as much from himself, as before he did from another man, head, and heart, and life, and all are changed. And this change is not a moral, a partial, a formal change, but a thorough, universal and spiritual change, they are sanctified by truth, Joh. 17.17. And therefore I say it doth not only change, but it transforms, it hath a soul-transforming power: truth doth transform the soul into the nature of truth, it makes the soul holy, as it is holy; pure, as it is pure, spiritual, as it is spiritual; it makes a man like unto itself. Be but at the pains to peruse two places for this; the first is 1 Jam. 21. where the word is called an ingraffed word, which indeed changeth the stock into the nature of itself. As you cut off the boughs and branches of a crab-stock, that you may ingraff the better fruit into it: so the Apostle he bids us there, to lay apart all filthiness, and superfluity of naughtiness, which are the corrupt branches, in which a corrupt stock doth abound, and saith he, receive with meekness the ingraffed word, which as it is able to save your souls hereafter, so now to change the whole stock into its own nature: the second place I would present to you, is the 2 Cor. 3 18. While looking upon him as in a glass, we are changed into his own image, from glory to glory; truth hath this transforming power, where it is entertained: such as men's notions are, such are their spirits: ill precepts beget ill principles, corrupt doctrines, corrupt hearts. A man's heart carries a conformity with his notions and principles: there is a great agreement between what is entertained into the understanding, and what is wrought in the heart; the work of the heart is but the births of the understanding, the issue begotten upon the heart, by the power of the notions in the mind: never face answered face more exactly in the water, than the heart answers the head, where truths are of divine reception: you may receive truths partially, and as men only, and yet be never the better for them: there may be truth in the head, and a lie in the heart: but if you receive truth fully and as Christians, as the wax takes the impression of the seal, so doth the heart of truth: and principles are bred in you, suitable to those notions you have truly received: truth where it is entertained in truth, it hath a heart-changing, and a heart-transforming power.  
It makes you like itself, holy as it is holy, pure as it is pure, spiritual as it is spiritual.  
And when men are not so, one of these two must surely follow.  
1. Either that is not truth which you have received.  
2. Or else you have not received it truly, either that is not a good word which is ingraffed, or that good word was never yet ingraffed into you; Certainly where that is ingraffed, both stock and fruit are changed. And so much for the second.  
Oper. 3 A third operation that truth hath upon the soul where it is entertained: It hath a sinne-subduing power, truth is of a purging, healing, purifying, and commanding nature. Where truth is received in power, nothing is in power besides it, where it commands in the soul, the soul is under no other command but truth, where it is truly a Master, (and it is not there truly, where it is not a Master) there nothing rules but truth: what the Apostle saith of the spiritual man, I may say of truth, which is a great part of him. It judgeth all, and is judged of none, and it commandeth all, and is commanded of none. Truth was never there in power, where lust hath power, nor never had command in that soul, where corruptions bear sway. Indeed sin may dwell where truth doth dwell, but sin doth not command where truth doth reign. No man can be under the reign of truth, and under the power of lust, a servant to truth, and a vassal to his corruptions, truth hath a sin-subduing power; it can pull down strong holds, cast down high imaginations, and bring into captivity every thought to the obedience of Christ, 2 Cor. 10.4, 5. Are you then under the authoritative power of any corruption, are you under the command of any lust, lusts of the understanding, lusts of the heart, or lusts of life. Know this, either that is not truth which you have entertained, or you have not entertained truth in the power of it.  
Oper. 4 Fourthly, A fourth operation that truth hath upon the soul, where it is entertained; It hath a heart-quickning power; as the main truth did raise us up from death, and beget life in us at the first, for every truth, in its measure and proportion, is serviceable to cherish and quicken life begotten in us.  
Truth and life always go together, truth always carries life with it, and life is ever the companion of truth; Christ is called truth, and he is called life too, Joh. 14.6. I am the truth and the life; he could not be the one, if he had not been the other. Now as all light is in the body of the Sun, yet every ray, every beam carries light with it: So all life is in Christ, who is the great truth, and yet every truth is a beam from this Sun; and great truth it carries life with it, it is therefore called the light of life, Joh. 9.5. You can have no communication of truth, but there is a conveyance of life with it; every notion will beget motion, every beam of light will be a stream of life, and carry you on with power to the obedience of truth revealed; the same spirit which is the spirit of truth, is the spirit of life and of power, and where he is a spirit communicating light and truth, there he a spirit conveying life and power to the soul also. To conclude this then, you have entertained some opinions for truth, but are they soul-quickning truths? are they helpful to the life of God, and to the life of grace in you? Tell me, do they dead you, or do they quicken you more? and do they quicken your graces, or stir up your corruptions? Are they serviceable to grace, or are they helpful to sin? It is the nature of truth to quicken our graces, but to dead our corruptions; and this is the nature of error, to provoke our lusts, but to dead our graces.  
A fifth Operation of truth where it is entertained, it hath a Opera. 5 heart-inflaming power. Truth is a beam of that Sun, which doth not only enlighten, but heat and warm us. 
Claritas in intellectu parit arderem in affectu.  Light in the understanding begets heat in the heart, the understanding is as the medium between the heart and Christ, and serves as the burning-glasse to the heart, whereby the heart is set on fire with those notions which are carried from Christ by the understanding to the soul: he that is baptised with the holy Ghost, the spirit of truth, is baptised with fire, 
Fulget cherub intelligentia luce, ardet Seraph charitatis igne. Pic. Mirand. de dig. hom.  his affections are inflamed with the love of it.  
He that like the Cherub doth shine with light and truth, like the Seraph burns with heat and love. Truth hath an heart- enamouring power, could we but see it in its beauty, as the Philosopher said of virtue, I may of truth, we could not choose but be in love with it; and that which doth enamour the heart, must needs inflame the heart; that which takes the heart, must needs set the heart on fire, either with desire to enjoy it, or with love in the enjoyment of it.  
Indeed it is true, many are too hot in an error, and others are too cold in the truth; and it is the one's sin, and the others shame; the one is the fruit of the partial reception of truth, they take it into the head, not into the heart, Th●y receive not truth with the love of it, as the Apostle saith, 2 Thess. 2. and the other is the fruit of the blind entertainment of error; they have light without heat, and thou hast heat without light; their light is a false light, because it is not joined with heat, and thy heat is a false heat, because it is not joined with light. And yet I confess many are zealous in a way of error, when the best are too cold in the truth; it is our shame, as their sin. But here is the comfort, a little true heat is worth a great deal of false fire, a little zeal acted with grace, is worth a great deal spirited with corruption. Men in ignorance are like those under the frigid zone, they are cold and frozen, and have no heats or affections in them. We may love things we have not seen, as the Apostle speaks of Christ, 1 Pet. 1.8. Whom having not seen, 
Ignoti nulla cupid●; Invisa pos. summa amare, incognita ne quaquam.  yet you love, but we cannot love things we have not known; and men in error are like men under the torrid zone, who burn with a false heat; but men in the truth, they are like those who live under the temperate zone, whose heat is comfortable and makes them fruitful: or if you will take it in another comparison; men in ignorance they are like dead men, altogether cold, and have no heat in them. Men in error are like men in a fever, whose heat is their distemper: but men in the truth they are like unto men in health, whose heat is their health, and enables them to action, and resisteth corruption. And that is a fifth operation of truth where it is entertained, it hath a heart-warming, a heart-inflaming power. We come to the last.  
Oper. 6 Sixthly and lastly, Truth hath a heart-raising and spiritualizing property: where it comes into the heart with power, it doth raise and spiritualise a man: indeed, the naked knowledge of truth doth no more raise the heart, than the sight of the Sun doth lift a man up to heaven, but when truth comes into the heart in its power, it carries the soul thither whence it came. All truth as it came from God, so it carries the soul to God, it raiseth and spiritualizeth a man; it doth spiritualise and raise his understanding, his notions and conceptions of things; it doth spiritualise a man's heart, a man's affections, a man's actions, it makes him a spiritual man, 1 Cor. 2.15. Men are much according to their notions of things, men of low conceptions, are men of low spirits, men of higher and more spiritual notions, are men of finer tempers, of more refined spirits: so fare as truth is received, so fare it doth refine a man: if it enter the head, a man is part refined, but if it be received into the heart, the whole man is spiritualised. A man's head may be refined, and yet he may have a gross heart; as Christ saith, Make their hearts gross, that seeing they might not see, they did see in the head, and that was refined, but they did not see in their heart, and therefore that was still gross; but if the heart once be spiritualised with truth, than the whole man is made spiritual, for truth is of a spiritualizing nature. And so much shall serve for the operations of truth, and this third and last Character, viz. Truth doth advance the whole work of grace, in the hearts and lives of Saints.  
Well then, you see there are many opinions abroad, Use. and it may be some of you have given entertainment to some of them, I do not say, that they are all of them erroneous, but many are, others have much error mingled with some truth. I have given you three touches, whereby you may be able to judge of them: three Characters, whereby you may be enabled to discover truth from error. And do you try your opinions by them? see, are they such as are word-revelation? doth the word plainly, and evidently hold them forth? or are they deductions drawn from the word? But see, is not the place mistaken? are the deductions rightly gathered? are they consonant to the harmony of Scriptures? do they suit with God's main end in Scripture? By these you may be able to discover them.  
Again, the opinions which are held forth, or you have entertained, do they I say advance God? do they advance all God? all the Attributes? all the will of God? all the ways of God? and do they advance all God in Christ? And do all this not seemingly, but really? Certainly if so, they are truths of God. Besides you that have entertained and closed with any opinions, tell me, let conscience speak, hast thou found them to be serviceable, to advance the whole work of grace in thy heart and in thy life? What operations have they had upon thee? have they humbled thee? quickened thee? made thee more holy? more exact in thy walking? etc. Indeed its true, truths are more infallibly known in their esse, then in their operari, in thesi, then in praxi, in their revelation, then in their operations; But yet they may be discerned by their operations also, because all truth works like unto itself, its holy, and it worketh holily, pure, and it works purely, spiritually, and it works spiritual: many who know not the simples of things as they grow, that yet know them by their operations, and many who know not a truth in its esse and being, who yet know it in its operations and workings; they know not truth as it is in jesus, but they know truth as it works like Jesus; they cannot evidence truth so fully in its being in the word, as they can in its operations upon the heart; many that know it better by experience, than they can evidence it by arguments. And you shall be able to judge of most opinions, if you do but look upon them in their operations upon the heart. Certainly that which doth humble us, quicken us, make us more holy, etc. it cannot likely be an error: if an opinion hath these influences and operations upon the heart, it is surely a truth. And on the contrary, if an opinion doth make us more proud, selfconceited, uncharitable, less exact in our walking, etc. it is not probable to be a truth, truth is holy, and it works like to itself, holily. If a man had received a pill, and he see it work kindly upon the humours, he concludes it is good and proper: but if instead of working upon them, and emptying the body of malignant humours, it doth swell a man, etc. he will presently conclude it is poison. So when you have entertained an opinion, and you find it works kindly upon your corruptions, it doth humble you, purge you, and is helpful to your graces, it doth quicken you, and make you more holy, you have some comfortable evidence that this is a truth, it works like truth. But on the contrary, if we find an opinion doth swell us up with pride, make us proud, and censorious, and uncharitable, deads' our hearts to duty, slackens the hand to the exercise of godliness, and you see this not only the fruit, but the proper effect of the opinion, you may be sure that opinion is an error.  
Christians, you are fallen into those times wherein errors do abound; as some truths are discovered, so many errors are revealed: you need to take heed you be not deceived, especially seeing every opinion doth language itself unto you in the words of the text, Lo, here is Christ.  
And me thinks I did not need to say any more, that which I have spoken might be sufficient, to discover error, and to confirm you in the truth.  
But yet in regard there are so many opinions abroad, and many of those so dangerous, so subtle, so seductive, I shall in the conclusion of this Question add a few particulars, which may serve instead of a fence to preserve you from error, and a star to guide you in the ways of truth. And I shall branch this discourse into these two general heads. 1. Cautions 2. Directions.  
1. Beware of being too credulous, of taking all upon trust, and drinking in all you hear: many men whose souls are but like to blank paper, fit for any to scroll upon, or like to soft wax, ready to receive what impression men will stamp in them.  
We are commanded to examine, to try, to prove all things, as I have showed at large: 
Non opus est virilis intelligentiae, sed puerilit inscitiae.  therefore hath God given you the light of reason, as you are men, the light of grace, as you are Christian men, that you might prove and examine doctrines. If we were to take all on trust, there were no need of the understanding of men, the simplicity of children would serve the turn for that.  
Now I find there are three great grounds why men are so apt to take opinions upon trust.  
1. 
a Qualitatem docentium, non doctrinae.  One is because they come handed to us by the best men. 
b Non personis fides probanda est, sed potius ex fide persona.  Men examine more the quis than the quid: the quality of the doctor, more than the nature of the doctrine which is held forth: if they see an opinion handed to them by holy men, and learned men, they presently receive it even as Gospel, without any scruple, or any doubt of it: and thus oftentimes though they thirst after truth, 
Quamvis evangelium sitiunt, venenum hauriant. Consul. Morton. Apol. Cath. p. 2. l. 5. cap. 12. p. 421. Hoc lantum scio, quod nihil scio. Consul. Mort. Apol. Cath. p. 2. l. 5. cap. 12. Estote probait numularij, siquis num●aus fit adulterous, & figuram Caesaris non habeat, nec signatus fit moneta publica, reprobetur Morton.  yet they drink in error— you had need to take heed of this in these days. I have told you, the best of men are but men, and being men they may be deceivers, though they are not willing to deceive; the Apostle tells us We know but in part. And this is not the least part of our knowledge, to know that our knowledge is imperfect.  
2. A second ground men are so apt to take an opinion upon trust is, because an opinion comes languaged under the most recept●ble terms, it is conveyed to them under the highest notions, perhaps it may speak the language of the Text, Lo, here is Christ. And indeed if you look abroad, you shall scarce see any opinion that will stoop to seek its entertainment, or procure its reception upon lower terms, then as the mind of Christ: every opinion pretends Christ's commission for its pass, and will carry as big a sail as truth itself. And though this prevail much with men, to give up their understandings, and subject their hearts to such an opinion, either they fear to reject it, or for the very name sake they embrace it, yet certainly all is not truth that goes under that name: too many do stamp Christ's image upon their own coin. To discover some of those opinions to you, which go under that name, you may take in these few particulars.  
1. Certainly that opinion which suits not with the mind of Christ, though it say, Lo, here is Christ, yet it is an error, not a truth of Christ.  
2. That opinion which suits not with the nature of Christ, who is pure and holy, though it say, Lo, here is Christ, yet believe it not, it is an error, and no truth of Christ.  
3. That opinion which suits not with the life of Christ, which was exact, holy, humble, etc. though it hold forth, Lo, here is Christ, yet it is none of Christ's.  
4. That opinion which obscures and robs Christ of his glory and gives to man that which is due alone to Christ, though it say, Lo, here is Christ, yet it is an error, and no truth of Christ.  
5. That opinion which breeds a distance, and estrangement between Christ and the soul, that interrupts the soul in communion with Christ, either in believing or obeying, that draws the soul either from the obedience of faith, or the obedience to the command, though it say, Lo, here is Christ, yet it is an error, and no truth of Christ. By these touches you may discover many opinions to be errors that go under that name, which shows you the danger of drinking in all opinions, that language themselves unto you under the name of Christ.  
A third ground why men are so apt to take opinions on trust, is, because, besides all this, they may carry some fair and lovely aspects, which may render them lovely and desirable, as if they were truth itself; many men are tempted into an opinion, rather than persuaded into it; they are led rather by affection, then by judgement; the benign and fair aspects, which an opinion may carry, may much take men, and prevail with them for the entertainment of it. It was our fall at first, the lovely aspects which the fruit did bear; and it is many an ones fall still, even the fair and lovely aspects which an opinion seems to carry with it. I have told you the Prince of darkness may transform himself into an Angel of light, and he may convey error to you, not only under the notion, but under the habit of truth itself, and render an error every way as lovely, desirable and acceptable as the truth itself.  
And therefore there being so much danger, dealing with so subtle an adversary; we had need to beware what we entertain, and sift it to the bottom, before ever we give it welcome into our hearts. And that's the first Caution. I will be brief upon the rest.  
2. Beware of prejudice: look not prejudicially upon an opinion. As we are not to look upon an opinion with affection, and so give up our hearts to it, before we have tried it: so we must not look upon it with disaffection, and so set our hearts against it, before we have examined it. Indeed there are some opinions not worthy trial. Some are to be looked upon with abhorrency, as such which are destructive to faith and godliness; when I say you are not to look upon opinions with prejudice, I mean, not these, for those you are to look upon with abhorrency; but I mean, such as are controverted among the godly themselves, and such as may consist with all holiness of life and conversation, of these I would be understood to speak, when I say, look not with prejudice against any way: men, when they receive prejudice against a way, either they will not search at all, or, if they do, they will not know. As affection's to a way doth hasten the understanding to know, and the heart to embrace it: so disaffection to a way doth hinder the understanding from knowing, and hold off the heart from embracing. It is a hard thing to persuade that man, whose heart is either engaged to a contrary way, or his understanding prejudiced to this way: Such a man may be convinced, but it is hard to persuade him, his affections and engagements act against all that light, that he will not see, he will not know; it must be our work, if we will find out truth, to beware of prejudice. You know it was that which hindered the Jews from closing with Christ, who was the great truth, and it will be that will hinder you from embracing of lesser truths. Formerly the novelty of a way, the paucity of professors, the meannes of their condition, the weakness of their parts and abilities, the bad entertainment a truth had in the world, were the great stumbling blocks or prejudices to the entertainment of truth. It was so in the Gospel, as you all know, and it is well if the prejudices be not turned the other way, and that the ancientness of an opinion, the multitude of professors, the quality of them, the greatness of their learning and parts, the favour it may find in the world, be not the great prejudices which may hinder from the closing with it. God hath often times in providence smiled upon an error, and discountenanced a truth, and he may please to let the truth find favour, and error be discountenanced. We look for those days, when God shall make Kings nursing Fathers, and nursing Mothers to his Church, when the Kingdoms of the earth shall become the Lords and his Christ's: this is promised, and therefore this should be no prejudice, when God doth bring it about, to hinder us from the entertainment of an opinion. If you would find out truth, beware of prejudice on any side, and look singly upon the opinion without any other respects at all.  
3. Beware of being biased with carnal and corrupt affections; most men of the world are carried with byasses, rather than with principles; they are moved rather by affections then judgement, by things without them, rather than principles within them.  
There are four great Byasses which carry most men in the world.  
1. The first Bias is, the love of the world, which is a strong bias. There are too many that stand as the people in the Marketplace, who would not go into the vineyard, till they were hired: so they are not willing to entertain an opinion, embrace a way, till they can see what it can do for them; they must be hired with filthy lucre, and will do nothing till they see what will be most advantageous: God keep us from such a spirit! He who doth not see truth all riches, shall never be the possessor of it, such a man will see nothing to be truth or error, but what may stand with his own ends, his secular advantages. As they used to say of a corrupt Judge, he had Bos in lingua, he had money in his tongue, and being bribed would say any thing: So I may say of a worldly man, he hath bos in cord, the world in his heart, and he will not close with, or embrace any thing, but what may stand with his advantages; where there is the love of the world, 
Caeterae cupiditates ingenti cupiditati subservient.  there is desire to get the world, and fear to lose the world, and such a man will make all to serve his main corruption. You see the desire of gain, it made Judas to sell Christ, Demas forsake Christ, he forsook Christ, and did cleave to this present world. Hence Christ saith, Joh. 5.44. 
Joh. 5.44.  How can you believe, so long as you seek honour one from another, and do not seek that honour, which is from God only? And the fear of losing the world made the Jews deny Christ, and reject him: If we entertain him, say they, the Romans will come and take away our place and Nation. Men that love the world they will do any thing to get, and any thing rather than hazard and lose that they love so dearly. Hence, Jam. 4.4. If you love the world, the love of the Father is not in you; he that will be a friend to the world is an enemy to God, and it is upon this ground, because if ever God and the world come in competition, he will forsake God and cleave to the present world.  
2. A second bias, is popular applause: men naturally love to be some body, there is no man that would willingly stand as it were for a Cipher. Every man, with Simon Magus, would be given out to be some great one: and when men cannot be taken notice on in a crowd, they will be singular. As this may be a ground, why many do deliver an opinion to difference themselves from others in esteem, by differing themselves from others in judgement: So it may be a ground why others entertain and receive an opinion, to difference themselves from others by their practice, to be thought more singular, more holy, more conscientious; they are men only accounted conscientious which differ from others, alas they think that others take all upon trust, and are of the State-religion, and close with any way; and therefore think they, if I will be accounted singular, if I will be esteemed indeed conscientious and religious above others, I must difference myself from others, and oftentimes where there is least holiness, they will be most, forward to go this way, to gain an esteem of holiness; men that cannot get an esteem of holiness by their practice; they may labour to get an esteem by their opinion; I do not say any do so, but certainly men may do so, which is a fearful spirit: these make but Religion serviceable to worldly ends; Godliness advantageous to their own gain; which certainly is the worst of spirits: and that is the second.  
A third bias which carries many, and of which you had need to beware is,  
3. Compliancies correspondencies, or engagements to friends, who are this or that way, or of this or that opinion. And we know by experience that this hath been a strong bias. As disaffection to persons, hath wrought a distance and dislike of the opinions they hold, and the ways they walk in: so affection and love to persons, hath too much persuaded with many to the entertainment and embracing of their opinions also. A man looks upon such and such friends, such to whom he stands thus and thus related, it may be a father, a son, a brother, a husband, a wife, etc. or such to whom he is so and so engaged, or such upon whom he hath such and such dependences, and they are of this or that opinion; and this comes in, either as a great motive to close with the same, that so they may be rendered more acceptable and grateful to them, or it stands as an obstacle to hinder their closings with what is contrary to them. We should not indeed know either father or mother, husband or wife, son or daughter in the cause of God.  
As we are to slight all interests and relations, if they stand not with God, if they walk in a way of error: our engagements to God must drown all other engagements, our relations to him must swallow up all other relations to the creature: though they are dear, yet God is dearer: so we are to wave all interests and relations in the finding out and entertainment of truth. It was David's spirit, 
Amicus Plato, amicus Socrates, magis amica veritas.  Whom have I in heaven but thee, and in earth I desire in comparison of thee? We are neither to be frighted into error, nor bribed into truth, we should take in our opinions by judgement, not by affections; by revelation from God, not by relation to the creature: if our interests, or relations, or engagements and dependencies, do come in, while we are in the disquisition and search of truth, we shall find them great byasses, either to carry us to the embracing of error, or rejection of truth, or if neither of them, yet to the blind reception of truth: the Apostle tells us, he did not consult with flesh and blood, but was obedient to the heavenly vision, implying, that if he had consulted with flesh and blood, he had not been obedient: so, if you consult with your flesh and blood, with your relations, friends, engagements, either you will not be obedient, or you will yield a blind obedience to the heavenly vision; a man may entertain an error honestly, and receive truth corruptly; he that entertains an error singly and simply, without being biased with corrupt affections, doth entertain it honestly; but he that receives a truth, being biased with interests and engagements, etc. doth receive it corruptly.  
If you would find out truth, beware of being biased by friends, relations, dependencies, engagements in the disquisition and search of it; let your relations to truth swallow up all other relations, otherwise you will sinfully embrace an error, or blindly and corruptly entertain a truth. It will be ten thousand times better for him, who is honest in an error, then for thee, who art corrupt in the truth.  
4. A fourth great bias, which is all the rest in one, is self. Self is not only the principle which worketh in most men, but it is also a bias in working. It is a master wheel to set men on work, and it is as oil to the wheels to keep on working: it was the great prayer of Augustine, 
A me ipso me libera, Domine.  Good Lord deliver me from myself, and it may well be ours; if self interpose, you will never find out error, nor discover truth. Self-aims, self-ends, self-advantages will blind our eyes from beholding truth or error: if self reign in any man, truth shall never command there, because the laws of truth, and the ends of self are inconsistent one with another: if self keep the door, it will admit and let in nothing that may be destructive to it. It will do by opinions, as men do at the gates of a City, inquire whether they be friends or enemies, before they let them in; and if upon enquiry they be found to be such, as will not correspond with their selfish ends and principles, they will do by them, as Elisha did by Ahabs' messenger, shut the door, and hold them fast there, because they apprehend the sound of the Masters f●et behind; they apprehend that the entertainment of such a truth, will be destructive to lemma ourself aims and ends. If ever you would find out truth you must learn to deny yourselves, you must be content to sacrifice all to the obedience of truth, you must be content to give up your sins, as a snare, and yourselves as a sacrifice for the enjoyment of it: he that sees not truth more riches than all riches, he that prizeth not truth above riches, friends, the world, he shall never be a true owner of it: Indeed he may own it, but never be true owner of it; he may own it as a servant, and make use of it so fare as it may be serviceable, but he will never own it as a Master, to which he makes all serviceable. Many love to command truth, but few to be commanded by truth; many love to be master of it, but they will not be mastered by it: they look upon truth, as we look upon fire and water, to be good servants, but bad Masters; and therefore as they entertain it, when it may serve them; so they can disclaim it, when they are to serve it. I see a deal of self in the world, both in the setting on foot, and in the entertaining and maintaining of opinions: nothing would be so great a check to error, nor open so free a course for truth, as the removing of this great obstacle of self out of the way, let it be all our prayers (we had never more cause) Good Lord deliver us from ourselves. Let not self interpose itself either in the venting, the searching, the entertainment, or rejecting of opinions, lest we close with errors, and deny the truth. And so much shall serve for the third Caution: I will be brief in the rest.  
If you would find out truth, 
Caut. 4.  beware of wilfulness and perverseness of spirit: we are oftentimes too stubborn in error, and too easy in the truth; we are I say too facile in the truth, and too tenacious in error; and though there be no reason why we should be so, yet there is great reason why we are so; error, you know error hath more agreement with us then truth; it is more suitable to our natures, and our tempers, and therefore we do more strongly adhere to it; besides, it may be an error may be the birth of our own hearts, a brat of our own breeding and bringing forth, and we love our own. It is more easy to deny the births of our body, than the births of our souls; it is more easy for a man to deny his natural affections, than his sensual affections; sin is more ourselves, than our substance is, and there is much to heighten the difficulty. Certainly it is an act of great self-emptying for a man to recede from, and deny what he hath sweat for, what he hath brought forth with a great deal of pains, and handed to others under the most lovely and receptible notions of truth, and hath perhaps gotten a great deal of honour, of applause, of gain thereby. I say it is hard for such a man to deny himself in such opinions. There is no man would be accounted either weak or wicked, either a deceiver or a fool, now he knows he shall run the censure of one of the two, either men will look upon him as wicked, and a deceiver, one that hath been an impostor and seducer; or else, they will look on him as weak and simple. And the present height of esteem, which the opinion hath raised him up unto, doth heighten the act of his self-denial, and make it more difficult for him to become nothing; we have need to beware of such a spirit, men have taken too much liberty in our days to vent themselves, and it may be have drawn many disciples after them; they have gotten much applause, and much honour by being singular; none indeed have more esteem amongst many, than they whose hearts are the forges of novelties: It is a sad thing, Oh! but take heed of being perverse in your way, learn to deny yourselves, and judge it your honour to be conquered by truth. It is greater honour to be the spoil of truth, then to carry the trophies of error; a greater honour to be a servant, a vassal to truth, then to be a King in error. And with that I shall shut up the Cautions. We shall now come to the Directions, whereby you may be able to find out truth in these days, wherein error abounds.  

Direct. 1  1. Consult impartially and diligently with the Word of God, and God in the Word. There is much in this first Direction.  
It is indeed the main of all, and therefore we shall speak the more largely to it.  
The Word of God is held by all the touchstone to try and discover opinions, the mine where truth lies, the mint of doctrine, the orb, out of which truth shines, the casket, wherein this jewel is locked up, the Star, by which we must sail, if we would be preserved from those rocks and shelves, which otherwise we are in danger to split ourselves upon.  
1. But then, 1. The Word of God must be consulted withal; the Star will be no guide, if we do not eye it; nor will the Word be any direction, if we do not consult with it: we must then consult with the Word, which hath relation to the understanding, for the affections are not to intermeddle in the finding out of truth.  
2. And secondly, we must consult impartially, that is, without prejudice, without prepossession, without byassing, without sinister affections, without corrupt aims and ends, consult impartially, as men desirous to know, and resolved to do. It was the fault of the Israelites, they desired Jeremy to inquire what was the mind of God, but they were pre-resolved before what to do, 
Optimus lector est, qui dictorum intelligentiam expectat, ex dictis potius quam imponat, & retulerit magis quam attulerit. Hillar. Non enim sensum, quem extrinsecus attuleris alienum & extraneum debetis, sed ex Scripturis sens●m capere veritatis. Morton. Apol Cath. p. ● l. 5. c. 9 de Scr. jud.  and therefore when Jeremy brought them a message contrary to their minds and pre-resolutions, they rejected it, and said in plain terms they would not obey the Word of the Lord which he had spoken: So many they inquire into the Word, but not with impartialnesse of spirit, they are men pre-resolved, and rather inquire to strengthen their own resolutions, and prepossessions, and engagements, then as naked, single inquisitours, to know and obey the mind of God revealed; this is the doubleness of spirit in men; these do not inquire God's mind, but inquire to strengthen their own mind; they are resolved of their way, and rather search to fortify themselves in their pre-resolutions, then to alter their resolutions according to God's discoveries. Take heed of such a spirit. Consult, but consult impartially, as men that do apprehend it their happiness to know the good and acceptable will of God.  
3. Consult diligently. Wisdom is a treasure that must be digged for, as the wiseman tells you, and so is truth; and I may say of one, as he of the other, Then shall you find it, if you dig for it as for hidden treasure: You have another promise for that, Hos. 6.3. Then shall you know, if you follow on to know the Lord; where ever the Antecedent duty was ever truly done, the consequent privilege was never denied. A man may with Pilate ask what is truth; and with him never be the wiser; he asketh rather out of compliment, than out of affections to be resolved. And a man may inquire overtly and remissly, and yet never know: but he that doth inquire diligently and industriously, that diggeth for it, as for hid treasure, shall surely find. Truth is a treasure, it is the choicest treasure upon earth, and treasures must be digged for; and there was never any that digged, but he found, 
Nunquam Pauli sensum ingredieris, nisi Pauli spiritum imbiberl●. Bernard.  at lest so much treasure of truth, as was needful for glory and for grace.  
4. You must consult with God in the Word, not only with the Word of God, but with God in the Word. As one saith of Paul's Epistles, Thou shalt never attain to the right sense of Paul's Epistles, till thou drink of Paul's spirit: so thou shalt never know the mind of God in Scripture, till thou consult with God in Scripture. Indeed you may know the history of Scripture, but not the mystery of it; you shall read the words, but you shall not know the mind of Christ, as the Apostle saith, 2 Cor. 2. ult. till you consult with God and the Spirit of Christ in the Word; it is he only that must unfold his own meaning, enlighten his own Word, reveal his own truth, otherwise thou wilt be dark in the midst of light, and ignorant under all the discoveries of wisdom, as the Apostle sets it down at large, 1 Cor. 2.7, 8, 9 & 14, 15, 16. And this is our first direction, if you would find out truth, Consult impartially and diligently with the Word of God, and God in the Word.  

Scriptura seipsam non interpretatur, quia varios ens●● praebet. Bellarm  Obj. But you will say, though it be granted the Word is the supreme Judge, yet the Scripture is capable of many and divers senses, and we see divers interpretations of them, one holds forth this to be the sense of Scripture, another holds forth another clean contrary; and therefore, How should we know what is the right sense of Scripture?  
Answ. 1. I answer, first the divers senses the Scripture doth receive, they are not from the Scriptures themselves, but from us, they are rather different senses put upon it, then given by it; that diversity of senses, is not from the spirit inspiring, but from the persons enquiring: it is the ignorance and perverseness of men, who wrist Scripture to their own condemnation.  

Morton. Apo. Cath. p. ●. l. 5. c. 9 Consul. Whitak. de mediis inveniendi, verum Scripturae sensum. Contro 1 q. 5. c. 9 p. 361.  2. But secondly, though men give divers senses of Scripture, yet God hath not left us without some helps and means whereby we may come to the knowledge what is the right sense of Scripture. Some of the Papists, they set down four ways, whereby we might come to the right sense of Scripture. 1. Regula fidei, the rule of faith. 2. Praxis Ecclesiae, the custom of the Church. 3. Patrum consentiens interpretatio, the agreement of Fathers. 4. Conciliorum praescripta & decreta, etc. the decrees of Counsels: this seems passing fair, it is a wonder they yield to thus much: but if this be examined to the bottom, I fear you will see the Pope to lie hid under all this; so that the issue would be, that he is the only unerring interpreter of Scripture: for they say, 1. 
1. Regula fidei est quam Papa probat. 2. Praxis ecclesiae est quam Papa servat. 3. Patrum interpretatio est quam Papa ●equitur. 4 Concilio●um definitio est quam Papa confirmat. Whitak. count. 1 q 5. c 12. pag. 365. Consul. Whitak. count. 1. q. 5. c. 9 p. 361. Theologus quidam dixit se orando magis quam studendo ac legendo in cognition Scripturaru a profecisse: Orationi lectio, & lectioni succedat oratio. Jerom. In versionum rivulis non est haerendum, sed ipsi Scripturarum fontes adeundi sunt. Whit. Pax in terra hominibus bo●ae voluntatis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam significat liberum hominis arbitrium, sed gratuitam Dei erga homines benevolentiā Whit. Consul. Whitak. loc. cit.  That is the rule of faith, which the Pope approves on. And, 2. That is the practice of the Church, which the Pope retains. 3. And that is the interpretation of Fathers, which the Pope doth follow. 4. And that is the determination of Counsels, which the Pope doth confirm; so that in the issue of all, faith is resolved into him alone. But we will leave them and their ways unto themselves. God, I say, hath not left us without ways and helps whereby we may come to understand the right sense of Scripture. Among many I shall lay down these eight several ways, for the finding out the right sense of the word.  
Med. 1. The first and the great means is, prayer. Prayer is the key which opens the hidden things of God. It is God's direction, If any lack wisdom, let him ask it of God, who gives liberally, and upbraideth not, Jam. 1.5. As he forgives and doth not upbraid with the injury: so he gives, and doth not upbraid with the courtesy; It is but ask and have, Mat. 7. It was God's direction, and it hath been the Saint's practice, Open mine eyes (saith David) that I may understand the wonderful things of thy Law. And if he had cause to pray, how much more have we; you read and understand not, because you do not pray; if you would profit more, you must pray more; Go therefore unto him, who hath the keys of David, and opens and no man shutteth, and desire him to open and reveal his mind to thee. We read, in Dan. 2 28. that Christ is said to reveal mysteries; go to him and desire him who reveals mysteries, that he would open and reveal the mysteries of his Word to you; desire him to unclasp this book, beg of him to take the veil from thy heart, the scales from thy eyes, that thou may understand the wonders of the Law, the mysteries of the Gospel, you have a promise, that you shall all be taught of God, Joh. 6. Turn this promise into a prayer, and desire him who only can teach, that he would teach thee.  
A second way whereby we may be enabled to find the true sense of Scripture, is, to acquaint ourselves with, and inquire into the original languages of Scripture: the knowledge of them, as it is great establishment unto many truths: So it would be the confutation of many errors; take an instance or two, Luk. 2.14. Glory to God on high, on earth peace, good will towards men; the Vulgar latin reads this clause, Peace on earth to men of good will; and hereupon the Papists do establish the doctrine of freewill: now from the original they are easily confuted, for there it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth ever signify the freegrace of God, and it is never used for the freewill of man. And so some of the Papists grant: take another instance, Eph. 2.10. For we are his workmanship, created in Christ Jesus unto good works. The Vulgar latin reads it, we are his workmanship, created in Christ Jesus in good works; hence the Papists do gather, that we are justified by good works: but by the original they are easily confuted, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifies to, not, in, and so must be read, Unto good works, not in good works: so it is said, that the Church of Jerusalem, consisting of above 8000, w●re but one particular Congregation, and it's gathered from that, Act. 2.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. which they render, in one place, but compare that with Act. 4.26, 27. where you have the same words after used, but yet it is not meant or a Convention of persons in one place, but a consent of minds in the same thing. But so much for the second.  
A third means: we are to consider in the perusal of Scripture, what speeches are proper, and what are figurative: when words are to be taken figuratively, they are not to be interpreted properly. 
Miserabilis servitus est animae signa pro rebus accipere. Aug.  That is a miserable servitude, to interpret those speeches properly, which are spoken figuratively: the great quarrel that is between us and the Papists about transubstantiation, it doth arise from those words, This is my body, which they interprer properly, and they should be taken figuratively. Origen, who in other places was much for allegories, yet he understood that literally, which was to be taken mystically. And it is to be feared, as the taking of the literal in an Allegorical sense, was his sin: So the taking of a figurative in a literal, was his punishment. But how should we know what is to be taken literally and properly, and what to be taken figuratively and by way of Allegory? Hence the  
4. The fourth means, we are to look upon the scope, 
Ille qui cor habet leget superiora, & inferiora, & inveniet sensum. Aug. Ad cruendam Scripturarum interpretationem, dog na tatissimè patens hoc erit, loca clariota consulere, & antecedentia, & consequentia perpendere, Greg. Tales homines qui suis meritis confidunt, meritò ad legem amandantur, ut sic, quantum à perfecta justitia absunt, in elligant. Morton. Apol. Cathol. p. 2. l. 5 c. ● Nihil ferè in Scrip uris obscurum est, quod non alibi planissimè dictum reperiatur. Aug. Non modo similes loci cum similibus, sed dissimiles etiam cun dissimilibas conferend●. Ista verba figurat●e intellegenda atque interpretanda, qua alioqui s●elus & flagitium praeciperent. Aug. l 3. de do Christ c. 16. Omnes nostrae expositiones debent Analogiae fidei convenire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ista analogia nihil aliud est, quam constans & perpetua sententia Scripturae, in apertis & minime obscuris locis Scripturae.  the end, the matter the circumstances, viz. of persons, place, time, and to attend to the antecedents and the consequents. And by this means it will neither be difficult to refute many errors, nor to clear many truths. For instance, 1 Pet. 4.8. the Apostle saith, charity shall cover the multitude of sins, hence the Papists infer, that charity hath power of taking away sin, and justifying us before God, and therefore say they, we are not justified by faith only. Now if we consider the occasion, the scope, the antecedent and the consequence, and other circumstances, we shall find the Apostle doth not speak of a charity, which doth justify us before God, I know none such, but of a brotherly charity one towards another: why, how shall we know that? I answer, by the context, because before he said, Have fervent charity among yourselves; and compare this with Prov. 10.12. whence Peter had it, and there you shall see it plain, Hatred stirreth up strife, but love covereth all sins. The like instance might be alleged from Matth. 19.17. If thou wilt enter into life, keep the Commandments. Hence the Papists say, we are justified by works; but in the mean time they do not attend the man to whom Christ speaks: It was to one leaning and resting upon his own righteousness, and puffed up with pride, that he should be saved by his own obedience, and therefore Christ to convince him and empty him of that frothy opinion he turns him to the Law, not to be justified and saved, but to be convinced and self-condemned, that he might look for righteousness in another.  
5 M. One place is to be compared with another, possibly in one place the sense is very dark, and we do not understand it: than it is our work to compare that more dark place, with such places as are more plain, and by that you shall find the sense: to give you an instance of that, 2 Jam. 21. where it is said, Abraham was justified by works, it seems obscure, but compare this with the 4 Rom. 2. by that you shall understand it, there it is said that Abraham was not justified by works: And he gives this reason of it, for if Abraham were justified by works, than he had whereof to boast; and james therefore speaks of a declarative justification, or a justification before men: and Paul, of a justification in the sight of God, as is usually and truly answered, thus by comparing of Scripture with Scripture, the truth is discovered and found out. That is the fifth way.  
6 M. In comparing of places, remember these two particulars. First compare like places with like, viz. 6. Joh 53. with this, Joh. 4.14. that water is spiritual, and the way of drinking is spiritual, and there is the same reason for eating; the way of eating Christ's flesh, is also a spiritual eating; so 16. Matth. 19 with the 18. Matth. 17. joh. 20.21. So that 6. Act. the choice of deacons': It is to be expounded by the 1. Deut, 9, 10, 11, 12, 13. where you have the same occasion. It was too hard for Moses, and you have almost the same qualifications of the persons. So 1. Cor. 5. the casting out of the incestuous person. It may be best expounded by 13. Deut. 5, 8, 9 where you read the seducer to idolatry was to be killed: which is not to be meant as if every particular man were to do it, this had been murder; but there must be processus judicialis; it was actus judicialis, and all this secundum allegata & probata, they were first to complain, than the judge was to inquire and to sentence, than the people were to lay their hands on him, they were to join in execution of the sentence, and willing rejection and casting him out. Many others might be named, but I shall wave them, and come to the second.  
2. As you compare like places with like, so unlike places with unlike, viz. 6. joh. 53. Except ye eat the flesh of the Son of man, and drink this blood, you have no life in you: whence the Papists gather a corporal feeding; now compare this with the sixth Commandment, Thou shalt not kill, if it be such a fault to kill, much more is it to eat and devour a man, as Papists do conclude by their doctrine: Hence Aug. saith, those words ought to be interpreted figuratively, otherwise they had required a horrible sin of us.  
7 M. All our expositions should agree with the Analogy of faith, which you read of 12. Rom. 6. Prophesy according to the proportion of faith; now the Analogy of faith is nothing else, but the constant and perpetual sentence of Scripture, in the clearest places of it: of which sort are the Articles of faith, the Lords Prayer, the ten Commandments; and what ever is repugnant to this is a false exposition: now for instance, that exposition, this is my body, by which Papists interpret, this bred is changed into my body; the Lutherans they say the body of Christ is under this bread: both these are false, they differ from the Analogy of faith.  
1. That tells us Christ had a body like ours, and such a body as cannot lie under the accidents of bread, or be together with it.  
2. The Analogy of faith saith, Christ is in Heaven, therefore not in a box with them.  
3. 
Consul. Whitak. Cont. 1. q. 5 c. 9  It saith Christ shall not come from Heaven till judgement: therefore not from the box, nor can the words of the Priest, who styles himself Creator creatoris sui, make him. So the Papists say we are justified by works, this is also contrary to the Analogy of faith, because in the Lord's Prayer we beg for pardon, which shows remission an act of grace, not debt.  
8 M. Because we are weak & not able to use these means, therefore we ought to make use of the best helps, reading, hearing, meditating, conferring together, with the comments and expositions of the best and most orthodox. 
Sed videndum interim ne nimium illis tribuamus, néve putemus illorum interpretationes recipiendas esse, quia sunt ab illis profectae. Whitak. ibid. Esek. 43.10.11.  But in this take heed of tying your faith to men, give not too much, be content to take in the light of others, but do not shut your own eyes, and give up yourselves wholly to be guided by them: And if you use these means impartially, plainly, without prejudice, you shall be enabled to find out the mind of God, so fare as concerns your everlasting peace. And that is the first direction.  
2. Di. Get an humble heart, God hath said he reveals his secrets to the humble, the humble shall know his ways. God will break his mind to the broken in heart, that is the way to find out any truth in general, and this or that particular truth in controversy: you see this in the 43. Ezek. 10, 11. Show unto the house of Israel, that they may be ashamed of their iniquities, and then show them the pattern. And God grant we may be an humbled people: certainly it is the way to find out the truth of God in these times of error  
3. Di. Labour to be renewed in the spirit of your mind: That is another direction.  
An unrenewed man shall never know the mind of God, God will not reveal his will to those, who will do their own. This is that the Apostle lays down as a preparation, before he did reveal some points to them, Rom. 12.2. 
Rom. 12.2.  Be not conformed to the world, but be ye renewed in the spirit of your mind, that ye may prove what is that good, that acceptable and perfect will of God: where you see the Apostle lays down this as a necessary antecedent before we can know, viz. the change of the heart, and the renovation of the mind.  
4. Get a heart prepared for the entertainment of the truth of God upon any terms.  
A heart that may value more of one truth of God than a world: a heart that esteems truth honour, truth riches, truth friends, truth to be all. A heart that cannot deny itself in these things for truth, or a heart biased and drawn aside by carnal respects, etc. will never find out any truth of God. Sin in the affection causeth darkness in the understanding, a corrupt heart will breed a corrupt head, etc. sin in the affection breeds error and darkness in the understanding.  
Truth is simple, and none but a simple heart is fit to close with it; doubleness of spirit will never close with singleness of truth, etc.  
5. Inquire diligently, search to find out God's mind in this. When men will take pains in searching, God will show mercy in revealing; Then shall you know, if you follow on to know the Lord, saith the prophet, Hose. 6.3. 
Hos. 6.3.  Most men walk in the way of their fathers, and never inquire whether it be according to God, yea or no. And some men, with Pilate, they will slightly inquire what is truth, but will not take pains to find it. And some there are, who, with the young man in the Gospel, when they hear it, they will turn their backs on it, either it will not stand with their profits or pleasures, and such shall never be professors of truth.  
6. Walk answerable to those manifestations you have, walk in conformity to that measure you have received. As it was with talents, so here; Talents not improved, instead of increasing them they were taken away: he that will not do what he knows, shall not in time know what to do. If then God reveal any point of his mind to you in any thing, beware lest either carnal fear, or carnal respects do cause you to smother the notions of God, or detain the truth of God in unrighteousness.  
Let your practice come up to your light, let your walking be as large as your knowing. And when God sees us faithful in a little, then will he reveal more to us; when he sees you walk up to the light which he hath made known, then will he reveal his whole mind to you.  
David was a man that God would reveal his will unto, and he was a man ready to do all the will of God, Act. 14. And you have a plain Scripture for this, Phil. 3.15. Let us therefore as many as be perfect, that is, upright, be thus minded, and if in any thing you be otherwise minded, God shall reveal even this unto you: nevertheless, whereto we have attained, let us walk by the same rule, let us mind the same thing. And so much shall serve for the fifth great Quaery: I have stood long upon it, because it is of such main concernment, I have yet another which is of great moment also, and I have then done with this discourse.  
The sixth and last Quaery is this: viz.  
Quest. 6. What ways God hath left us in his Word for the suppressing of error, and reducing of erroneous persons?  
A Question certainly of great concernment: among all the contentions of the times, I know none of greater concernment than this, viz. What are the boundaries of opinions?  
It were a sad thing, as our case stands, if there were no bounds for errors, and as fearful a thing to go beyond God's bounds for the suppressing of them. Certainly there are some means warranted and anointed of God for such ends, but what those means are, and where they are to be bounded, there is all the controversy.  
I find learned and godly men differing each from other in this point, and 
* Augustinus retractavit pristinam sententiam fuam, quâ existimavit, contra haereticos n●hil vi agen●um esse. Aug. retract l 2. cap. 2.5. & Epist. 48, 50.  some also differing from themselves, afterwards retracting what formerly they have held forth for truth in this point, witness Augustine's retractations.  
Indeed it is a tender point, it concerns the conscience, a tender part, against which who that hath any thing of God in him, but trembles to sin, and who doth not fear to injure and offend? It is a point of great subtlety which most cannot discern, there are many labyrinths, many winding subtleties in it; and it is of no less intricacy, having many other subtle and intricate disputes complicated and folded up in it.  
Two of the main subtleties are founded upon those two places of Scripture, one, the 2 Cor. 13.12. We know but in part, the other, Rom. 14.23. What ever is not of faith is sin. From both which it is argued, We know but in part: There will be difference in opinions, these opinions have power on the conscience, for what ever a man hath received he is bound to walk in it, and who ever recedes from what he hath received for truth, either for fear, or for favour, he sins against his conscience, For what ever is not of faith is sin. Again, we know but in part, therefore no Counsels on earth are infallible; if not, then may they err; if they may err, it is certainly our duty to try & prove their determinations before we do approve them; if our duty to try them, than it is our duty to assent or descent to them, as those determinations shall appear to us to be consonant or dissonant to the Word of God: and if it be our duty to assent or descent, as those results and determinations shall be evidenced to us to be, or not to be of God; then how can it be the duty of any to compel us to the contrary, or to punish us for the doing of that which is our duty. It is a controversy full of subtleties and intricacies, and it is diversely asserted, and as differently maintained, according to the different apprehensions, principles, interests and engagements of men. Some cry up liberty for all opinions. Others, and most, decry that. Some would have a toleration or an allowance for lesser differences only. Others do rather desire an accommodation, than a toleration, and that differences may rather be healed and composed, then allowed, and tolerated among us. Men are divers in their thoughts, their thoughts being for the most part diversified, according to the proportions and latitudes of their differences in opinions, from general received truths. Men of lesser difference in opinion, pleading only for a merciful allowance of some. Those of wider difference contending for a liberty of all opinions. To both which we shall speak something in the following discourse. For the present, let us return to our Question propounded, viz. What ways God hath l●ft us in his Word, for the suppressing of error, and reducing of erroneous persons.  
For the answer to which we shall in brief comprise those ways under two general heads:  
1. Ecclesiastical.  
2. Civil. Both which we shall clear to be warranted and allowed of God, to these ends, viz. The suppressing of error, and the reducing of erroneous persons. We shall begin with the first.  
1. First then there are some means ecclesiastical, which God hath warranted for these ends. And herein we shall find few to differ from us, most concurring in this, that God hath warranted some means in his Church for this end, though indeed there is some dispute what those means are; but there needs nor any among us, for we freely concur with any, that those means which God hath appointed in his Church, are of a spiritual nature and influence; we utterly cast out and abominate all corporal or crumenall mulcts, and say the Church hath no power to punish the body, or to lay fines upon the estate, or to deal with men at all, as they stand in any civil or worldly respects. The Church of Christ owns no such weapons in her warfare: 
* Gregor. de V●lent. in ᵐ, ●ae, disp. 1. q. 11. punct. 3. Azor. instit moral. Tom. 1. l. 8. c. 14.  It is for the man of sin to propagate his way, and suppress his adversaries with such fleshy weapons. The Church of Christ knows not how to use any external violence or outward force, either to advance truth, or suppress error: though the Church be in readiness to revenge all disobedience, as the Apostle saith, 2 Cor. 10.6. 
2 Cor. 10.6.  yet not by such carnal weapons in such fleshy ways, as these are. Christ tells us that his Kingdom is not of this world. And the Apostle tells us, 2 Cor. 10.3, 4, 5. 
2 Cor. 10.3, 4, 5.  The weapons of our warfare, they are not carnal, but spiritual, and mighty through God for the pulling down of strong-holds, and bringing every thought in obedience to Christ. So that spiritual means and remedies, are only to be used in the kingdom of Christ, the Church of God: For all other  
1. They are improper, not only in respect of the persons that are to u●e them, but improper in their own nature. And that because,  
1. They are external means, and those are too short for internal maladies.  
2. Besides, they are heterogeneal; they are diversi generis, of a divers and different kind, the one carnal, the other spiritual; the object of one, the body, the estate; of the other, the soul and conscience.  
2. And secondly, these were never ordained, never appointed of God for such ends in his Church. We cannot expect God's blessing upon any thing, further than it hath God's ordination. Now these were never ordained and anointed of Christ, as means to be used in his Church and Kingdom, for such an end, and therefore there can be no blessing expected on them.  
3. Besides, these means are unsuitable to the ends to which they are intended; fleshy means are unsuitable to bring about spiritual ends, the end of all Church Ordinances are not ruin, but amendment; not destruction, but edification, as the Apostle saith, 
2 Cor. 13.10. and Chap. 10.8.  2 Cor. 13.10. God hath given us this power for edification, not for destruction; the end of Church-Ordinances and administrations, are not so much to punish sin, as to reform the sinner; not to punish men's evil, as to make them good, 
Zanch. de discip. Eccles.  as Zanchy sets it down excellently in his Tractate, the discip. Eccles. where he would show the difference between the end of civil and ecclesiastical or Church censure, the end of this last is not the punishment of sin, but the salvation of the sinner, the edification of the Church, the glory of God: But the scope of the other, is to punish sin itself, neither doth it look to the salvation or damnation of the offender, nay, though the sinner repent, yet the Magistrate is not to spare, but to punish him for his offence committed. But now the Church doth not punish, though the person have sinned, unless he be obstinate, and impenitent, nor is her punishment for death, but life and salvation, and upon repentance the sinner is again received into the bosom of the Church. So that you see, here is a vast difference between the one and the other.  
4. Let me further add to this, that as these outward means are unsuitable, so they are unserviceable and insufficient to these ends, for which they are pretended to be used; instead of humbling men, and reforming men, they provoke men, harden men, and make them more averse to reformation: thus God blasts those means which are not of his own ordination; the spirit will only work with his own tools; he will only concur with his own means and Ordinances: and seeing these are not so, it can never be expected that such means which are of a different kind from the spiritual kingdom of Christ, should ever produce and bring forth such effects as are proper only to that heavenly kingdom, carnal fl●shly means cannot produce and bring about divine and spiritual ends; it is beyond their sphere, out of their power, they were never anointed of God to those ends, nor can they ever be serviceable to produce them: So that we shall willingly and cheerfully agree with any in this, 
Discplina ec●lesiastica nihil statuit in hominum bona jura, dignitates, fortunas, sed poena quae clavium potestate infligitur spirituali● est, & que hominem internum, & spirituale ejus statum concernit. Apol. Ius. magist. circa sacra c Exam. 4. pag. 109. Mat. 18. 1●  that the Church hath no power over the bodies, the estates, the rights, privileges, honours and dignities of men; Nor upon any offence what ever doth their power extend to the punishing, limiting, or depriving them in any of these.  
But now, though these are not the ways and weapons of the Church, yet she hath ways, she hath weapons, and these warranted, nay ordained of God for these ends, viz. to suppress error, and reduce erroneous persons. And these Church means we will comprise under these three general heads.  
Some are 

Fraternal.  
Pastoral.  
Judicial.    
We will begin with the first, viz.  
1. The fraternal or brotherly means, and that is set down, in Mat. 18.15. Moreover, if thy brother trespass against thee, go and tell him his fault between thee & him alone, where by trespassing is not meant personal and civil injuries, as some have thought, and I shall show anon, but spiritual scandals and offences: and those not only such as are scandals in life, but such also as are scandals in opinion, unless you will say a man's life is a scandal, but his doctrine, be it what it will, is not scandalous to us. So that this is the first way to deal with an erroneous person; we are to go to him, if we take offence at his doctrine, tell him of his error, convince him of it, exhort him from it; if this will not do, rebuke him, and reprove him for it: this we are commanded to do, to exhort one another, and admonish one another, etc. and if we neglect this duty, we are said to hate our brother, as God interprets it, Levit. 19.17. 
Lev 19.17.  Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke him, and not suffer sin upon him, which holds true in error in opinion, as well as sin in conversation. And this is one way which God hath ordained to deal with erroneous persons, which hath been very successful to turn many an one from the error of this way, as might be evidenced in many examples both of Primitive and later times, if it were needful. But we w●ll come to the second.  
2. A second kind of means which God hath set up in the Church for the suppressing of error, and reducing of erroneous persons, is Pastoral. God hath set up, warranted and enabled a Ministry for this end to publish the doctrine of truth, and to detect, discover, discountenance and decry erroneous doctrine and opinions; they are to watch over your souls, and if they see any root of bitterness to arise, any corrupt doctrine to break forth, to set themselves against it, to discover it to you, warn you of it, and if any of their people are in danger to be drawn away, to labour to settle them, and establish them in the truth: if any are carried away, to labour to reduce them, by discovering their error, convincing them of it, admonishing, exhorting, rebuking, charging them in a Pastoral way, and to wait with all patience, if God will please to reclaim them. And this you see was the Apostles injunction. and their practice, as you may gather, 1 Tim. 1.2, 3. 
1 Tim. 1.2, 3.  1 Tim. 4.11. 
1 Tim. 4.11.  and especially, 2 Tim. 4.2, 3, 4 5. 
2 Tim. 4.2, 3, 4, 5.  Preach the Word, be instant in season, and out of season, reprove, rebuke, exhort with all long-suffering and doctrine: For the time will come when they will not endure sound doctrine— So, 2 Tim. 2.24, 25. 
2 Tim. 2.24, 25.  The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patiented, in meekness, instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledgement of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive at his will. I will only add another, Tit. 1.9, 10, 11. Holding fast the faithful word, 
1 Tim. 4.1, 2, 6, 11. 1 Thess. 5.14.  as he hath been taught, that he may be able by sound doctrine, both to exhort and convince the gainsayers, for there are many unruly, vain talkers, whose mouths must be stopped, 
Jud. 13. ●it. 1.9, 10, 11.  who subvert whole houses, teaching things which they ought not, for filthy lucre's sake. So that you see another way, which also hath been found to be very successful and efficacious, to suppress error, to reduce the erroneous, to establish the weak, to confirm the strong in the truth of Christ. There is a third, and that is the main of all, which is,  
3. Judicial and authoritative: if fraternal, if pastoral means are too short and insufficient to reduce an erring brother, to blast, restrain, suppress the spreading of error, God hath yet warranted and ordained a third means to back and strengthen all this. And that I call judicial and further authoritative. Which is twofold 

1. congregational.  
2. Synodical.    
1. I say congregational, or that which is administered, within the bounds of a particular Congregation. For I do not conceive that God hath left a Church or Congregation of Saints without remedies within itself, to help and relieve itself under its burdens and scandals. But that a particular Church furnished with its officers, hath right and power, not only to dispense Ordinances, but to administer censures (allowing liberty of appeals) upon such who are offensive and scandalous among themselves, Mat. 18.17 
a Mat. 18.17. . And this I conceive would not be very difficult to evidence, both from Scriptures, and the practice of 
b Cent l. 2. c. 4. p. 391. Euseb. l. 3. c. 22 l. 5. c. 16. l. 3 c. 19 Zip. l 3 c. 7. Whitak. count. 4. q. 1. c. 1. p 519. Perk. expos. in Rev. ●. 20. & 3.7.  Primitive times, if it were to our purpose to travel so fare in this controversy. It may seem strange to us, that Christ should blame the Church of Pergamus for suffering Balaam, and the Nicolaitans, Revel. 2.14.15. Yea and so deeply charge and reprove the Church of Thyatira for suffering Jezebel, if these Churches (which I take to be particular Congregations) had not power to cast out their own offenders. And if you say it did not belong to these Churches respectively to censure their offenders, but it was immediately the work of other Churches in consociation with them: I would demand, why then are not other Churches blamed for their neglect, as well as they? And so, why is not Pergamus reproved for tolerating Jezebel? And Thyatira for tolerating Balaam? And Smyrna for tolerating either? Certainly, if it had been their duty to cast them out, it was their sin to tolerate them; but the one is not charged upon them as their sin, therefore cannot the other be evidenced to be their duty. I think it would be a great help to reconciliation, and for my part I could willingly grant, that a particular Church or Congregation of Saints, hath right to determine and conclude it's own proper business and affairs, and that it is under no obligation of Christ to go farther than itself, if there be sufficient power and skill for the concluding and determining of them: Nor should they be disturbed by any in their Church-administrations, 
P r● pol ●. eccls. l. 3. c. 20 p. 301, 30●, etc.  unless upon evident, at least presumed grounds of false administrations: If indeed the business be of common concernment, and that more Churches are interessed and concerned in it; or if a particular Church want power or skill, to determine and conclude it's own differences; or, if there have been false administrations, as it may fall out; or, if they may be presumed to be false; in such cases a community of Churches is requisite, and businesses of this nature are to be transacted, not by one, but by a Community or Synod of Churches. Of which more afterward. We are now to deal only with that power which Christ hath l●ft unto a particular Congregation of Saints, for the suppressing of errors, and reducing of erroneous persons among themselves. And I shall speak, of it only under these two branches, 

1. Admonition.  
2. Excommunication.    
1. They have power to admonish an erring or offending brother. And that is implied, in Mat. 18.17. 
M●t. 18.17  If he will not hear the Church, let him be to thee, etc.— He is not to be cast out, till he discover his obstinacy, till he will not hear: if he must hear, than the Church must speak. It is then the office of the Church to exhort, to reprove, to admonish an erring brother, that he do not persist on such errors, nor spread such opinions; And this admonition differs from that which is fraternal, nay from that which is pastoral; though authoritative, yet it is but concional and doctrinal; this is judicial and in order to censure, if a brother will not be reclaimed: and that is the first.  
2. A second means, in case the former be insufficient; if it appear that yet after exhortation, reproof, admonition, a man continues obstinate in his opinion, and will not be reclaimed from it; then may the Church proceed to censure and excommunication, according to that, in Mat. 18 17. If he will not hear the Church, let him be to thee as a Heathen and a Publican. And that is the second means, viz. excommunication.  
But now against this we have two Objections.  
Obj. 1. Some say that this is meant of civil and personal injuries, and not of spiritual scandals and offences.  
Answ. 1. If it were meant of civil and personal injuries, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat injustian, injuriâ affi●ere aliquem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè errare, aberrare, peccare, raro aut nunquam pro injuria afficere.  why should it not rather be expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, then by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so rendered, in sensu civili & juridico, if thy brother injure thee, if he wrong thee, rather than in sensu theologico, if thy brother trespass or sin against thee.  
2. It cannot be meant of civil and personal injuries, for Christ would be no Judge of such things, he professedly disclaims it, when the man came to him about the dividing of his inheritance, Luk. 12.14. Who made me a Judge or a divider over you? As if he had said, this is not my business, it is extraneous to my place and calling, I stand not in any such relation to man. And if Christ would not be the Judge of such matt●rs, neither would he set up any such judicatures in his kingdom; besides, if you look upon the coherence, that which ushers in this speech of Christ, it is a discourse of scandals, as you see in the 6 and 7. verses: and therefore, if this have any consistence with the former, it cannot be taken for civil injuries, but spiritual scandals, besides the end here proposed, is not civil, but spiritual, the brother is to tell him his fault for the gaining of his soul, not for the gaining of reparations for wrongs, If he hear thee, thou hast gained thy brother, not gained thy goods or good name, but thy brother, thou hast reclaimed him from sin, and won his soul. And if you look upon the words, they will tell you, that the persons here judging are not considered, as standing in any civil, but in an ecclesiastical capacity: that will appear by that phrase, Go tell the Church; a name not where given in the New Testament to any civil corporation, or bench of Judges. Indeed we sometimes read in the Old Testament, the same word used for Church, 
Psal. 82.1  and an Assembly of Judges. But in the New we never read that the name Church is attributed to any civil Officers.  
And yet, if it should be granted, that by this word, Church, were here meant the Sanedrim, yet it could not be concluded, that this Sanedrim was a civil Court. Some writ of an Ecclesiastical Sanedrim, distinct from the civil, which might be more probable to be understood by this Text, at this time, because it is not likely that the Jews now in subjection to the Romans, and having by them Viceroys set over them to rule them, but they would over-turn their civil government, and rule them by laws of their own.  
Besides the manner and order of their proceed here with prayer, verse 19 and in the Name of Christ, vers. 20. shows it to be no civil, but an ecclesiastical convention about Church censures.  
Besides the phrases here used of binding and losing, ver. 18. which are meant of judicial opening and shutting, forgiving and retaining sins, they are such forms of speech, as are never applied to any civil pow●r or person, in a civil capacity.  
And lastly, add to this the sentence or punishment inflicted, which you see is not any civil, but a Church censure, Let him be to thee as are Heathen or a Publican, by which is meant Church-Excommunication, not licence to go sue my brother at Caesar's bar. Nor will that impede and hinder it from being a Church-censure, because it is only expressed, Let him be no [thee] for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to thee) doth not hinder the generality of the sense, but that it may be referred nevertheless to the whole Church, for this is an Hebraisme, or Hebrew Pleonasme, or superfluity of the dative case: this abounding manner of speech is usual among the Hebrews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 6.14. Gen. 12.1. Exod. 34.27. And yet the sense runs plain, as if there were no dative case. And so here in effect, the phrase is no more, than this, L●t him be a Heathen or a Publican.  
2. Again, It is said, let him be to [thee] because he cannot be as an Heathen or Publican to me, till he be so to the Church, or till Church censures have passed on him: there is no brother is to esteem another, as a Heathen and Publican to himself, before he be so judged and censured by the Church. So that you see this doth not hinder this from being a Church censure, because it is expressed under this phrase, Let him be to thee, for he cannot be so to me, till he be declared so to the Church.  
Obj. 2. But this is meant of scandal in life and conversation, not scandal in opinion and judgement.  
Answ. It is meant of all sorts of scandal, as well those in doctrine, as those in life, as well those in opinion, as they in conversation. Christ speaks there of all scandals and offences in general, and unless you will say that error in judgement, dangerous opinions, such as disturb the peace of the Church, and subvert men's souls, are not offences and scandals to you, you cannot deny but this place is meant of those kind of scandals, as well as the other, against which these spiritual censures of the Church have been directed. So the Apostle when he speaks of Excommunication, saith, 2 Cor. 10 6. That he hath in readiness to revenge all disobedience: And I hope this will be judged a part of disobedience. So that you see the thing is clear, that this Mat. 18.17. is taken for Church-censures, 
Qui ●orrig●nol●nt, tanquam putres corporis parts, ferro excommunicationis sunt abscindi. Prosper.  and to be exercised not only against scandals in life, but errors in doctrine further. I will yet confirm this to you by some Scriptures, 1 Tim. 1.20. Holding faith and a good conscience, which some having put away, concerning faith have made shipwreck, of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme. Here is Excommunication, and that for Heresy. So Tit. 3.10. A man that is an Heretic, after the fi●st and second admonition reject, knowing that such an one is subverted— So Gal. 5.12. I would they were cut off that trouble you; He speaks here of Excommunication, and of those that were false Prophets, who troubled them with circumcision, pressing it as necessary to salvation, and by that perplexing the consciences of the weak brethren.  
To establish and confirm this further, you may read, Rev. 2.2. where the Angel of the Church of Ephesus is commended for his zeal, That he would not bear with those who called themselves Apostles, and were not, and in the 14. and 15. verses of that Chapter, you read the Angel of the Church of Pergamus was blamed, for this reason, Because thou hast there them that teach the doctrine of Balaam, so hast thou also them who hold the doctrine of the Nicolaitans, which things I hate— Why should this Angel be blamed, if it had not been his duty to cast them out? God chargeth it upon him as his fault, that they were not cast out. And the like charge is laid upon the Church of Thyatira, 
Debuit itaque non modo judi c●od rectio●is populum sibi commissu●n in orthodoxa doctrina cru●ire, se● judicio coercion●s haereticos comerimere. Daven.  Revel. 2.20. I have a few things against thee, because thou sufferest that wicked woman Jezebel, who calleth herself a Prophetess, to teach and seduce my servants: Mark you here, God blames him that he suffered. Why, what should he have done? He should say some have admonished, reproved her: but what if that would not do? What if that were insufficient? still he was no● to suffer her, God blames him for suffering her: So that at the least she was to be cast out, to be rejected—  
By all which it is evident, that a particular Church is to cut off and cast out those who trouble them, nay even those who miscarry with so much opinion of conscience, as to think themselves Apostles and Prophets, yet may be censured and cast out of the Church, which is the case in Rev. 2.2. And indeed this Chapter is so clear and full to the point, that those who contend most for liberty of conscience, and have written for liberty of all Sects, yet they have in their writings acknowledged, that Christ hath endued the Ministers of the Gospel, and Governors of the Church with power to suppress heresy and error, and the spreaders of it, be they who they will, though they pretend themselves to be Apostles, and never so infallible, yet they may be suppressed. William B. Ten. c. 57 Another who writes on the same argument, confesseth that the Church of Thyatira was justly taxed, not only for not controlling and reproving Jezebel, but also in that they permitted her to seduce weak Christians, without cutting her off by the sword of the Spirit, the power of Excommunication. John Bapt. 63 p. Another also, who writes for the same, We grant it evident that the power of redressing emerging enormities in a Church in every kind is committed by Christ to every particular Church respectively within itself, and so they ought to be cut off by that particular Church that is troubled by them, if there be no remedy otherwise.  
By all which you see, it is evident upon the confession of all, That God hath not left his Church without some means for the suppressing of error, and the reducing of erroneous persons; That if a man be obstinate in his opinion, and will not be reclaimed, he may, he ought to be cast out of the Church whereof he is a member.  
And thus we have finished the first judicial means for the suppressing of error; 
2. Means to suppress error. viz. Synodical.  we are now come to the second judicial or authoritative means for the suppressing of error, and the reducing of erroneous persons, which I told you was Synodical, if fraternal, if pastoral, if congregational means have been used, and those found insufficient, and too short: there is yet another means which God hath ordained, and set up in his Churches, more powerful and effectual than the former, and that we call a Synod or combination of Churches, which was appointed by Christ, practised by the Apostles, continued by their successors for 300. years before ever there was any Christian Emperor, or any other means and assistances to the Church for th●●e ends. And indeed the light of Nature, the equity of rules, and examples in Scripture do teach, That particular Churches may, 
Amos. Medul. l. 1. c. 39 ib. 17.  and aught often to enter into a mutual confederation and consociation among themselves in Classes and Synods, that they may use common consent and mutual help in those things especially which are of greater moment, and beyond the power of particular Congregations to determine and conclude.  
In the Discourse upon which, that I may the more avoid all Collateral and impertinent controversies and disputes, and speak to it mainly, as it relates to the Question propounded; I shall restrain my Discourse to these four particulars.  
1. I shall show you what a Synod is.  
2. That God hath ordained and set up this as a means for the suppressing of error, and reducing of erroneous persons.  
3. That this means hath been blessed of God with power and efficacy for such ends.  
4. What is the power wherewith God hath endued and enabled it, to be subservient to these ends.  
The great burden of the Discourse will lie upon the last. And therefore I shall be briefer upon the rest.  
Quest. 1. What a Synod is.  
It is a consociation or combination of Churches in their officers and delegates, convened in the Name and authority of Christ, to determine according unto Scripture all controversies of doctrine, government, manners, for the comfort, peace and order of the Churches.  
1. In which description you have, 1. What it is. It is a consociation or union of Churches. One Church cannot make a Synod, a Synod is a Collection, a combination of Churches. There is a twofold Church.  
1. Ecclesia prima. 2. Ecclesia orta. A prime Church, and a Church arising out of the prime Churches.  
1. 
* Collectio singulorum fidelium in unum congregationem & g●neral● nomine e●clesia dicitur.  The prime Church is a collection of divers faithful persons into one Congregation, and in a general name is called, a Church.  
2. The Church arising from the prime. 
* Ecclesia o●ta, est ●oll●ctio & co●binatio Ecclesiarū prima●um plurium in unum coetum & appellatur Synodus.  It is a collection or combination of more Churches into one Assembly, and it is called a Synod.  
So there is the nature of a Synod, It is a consociation of Churches.  
2. You have in the definition the persons whereof a Synod is constituted or made, and that is, not of all the members of every Church, but of officers and delegates, or persons chosen out and sent by the Churches. Indeed no faithful persons, who desire, are excluded a liberty or presence of reasoning or speaking, provided they do it orderly and wisely, but they are not there as parts constituentes, as constituting parts or members of such an Assembly, they are there rather by permission then by commission; as consenters, not determiners, and rather spectators, auditors, witnesses, then as officers.  
Yet it will be easily granted, and Act. 15. seems to hold forth some footsteps of it.  
1. That the brethren, by a solemn Church-act, should design and choose their officers and commissioners they send thither. So you see they did at Antioch, Act. 15.2. they send the whole Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, determined, they made a Church-ordinance to send Paul and Barnabas, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And certain others of them to the Apostles and Elders at Jerusalem.  
2. That the several Churches should have liberty to convey with them, whom they have chosen, their burdens, doubts, scandals and desires, and so you see in Act. 15.2. they sent their doubts with the persons, they determined they should go up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about this Question, not that this was the only end of their going, to have the Question resolved, or that this was the only subject of the Apostles disputes and determinations. In the 6. verse. It is said the Apostles and Elders came together for to consider, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this matter, not only of the Question but of the scandal, the rent and division among them, and how to heal that as well as remove the scandal. And their determinations make it plain, ver. 22, 23, 24.  
3. The brethren, especially such as are most eminent among the brethren, and others so fare as the conveniency of the place, and other circumstances will admit, have a liberty of presence, to hear the debates, and take notice how things are transacted in the Synod. This is seen in the 12. vers. of that Chapter.  
4. These brethren may have liberty of speech, in case they desire it, or if interessed and concerned more especially in the determinations of the Synod. There is something of this in the 7. and 12. verses of that Chapter.  
5. Their approbations and concurrence may be desired to the results and determinations of the Synod, and that they might join in consent and handing them to the Churches, for the more receptive entertainment of them. 
Relic ecclesiae hanc non secus ac matrem colebant. Calv in Act. 15.2.  Thus you see it was in that Synod, vers. 22, 23. Though indeed there be not so great reason for other Church's concurrence, as there was here for Jerusalem, because this was the most eminent Church, and of great esteem and account among the Churches of Christ, consisting of many eminent members, able to be teachers to others: and therefore there was some more reason why their concurrence might be desired.  
But we pass this, and we come to the third thing in the description.  
3. You have the form of this Convention, expressed in these words [Met together in the Name and Authority of Christ] As he tells us, Mat. 18.20. Where two or three are met together in my Name; which is spoken of Churches, as well as members. The Papists raise up great disputes upon these words [In my Name] and say, they denote him, who hath authority of calling and appointing such conventions, which, say they, doth not belong to Emperors, or Kings, or Magistrates, but to the Pope, to whom Christ in Peter did commit the government of the Church. And so by these words [in my Name] according to their interpretation, is signified the efficient cause, not the form of such a Convention. But to leave that to 
* Chamier. Tom. 2 l. 1● c. 10. Sect. 5.6, 7, 8. Ob Christi gloriam & honorem convenire.  those who enter the long disputes with them. chrysostom expounds it, To meet together in Christ's Name, is to meet together for the honour and glory of Christ. 
a Nomen Christi p●cem & charitatem interpretatur. Hilar.  Another, To meet together in the peace and love of Christ. Another, 
b Propter me, est meâ cau●a quia res facit ad honorem meum Luc●s Bru●ēs.  To meet together for me, and for my cause, and for my glory. Another 
c N●h●l aliud est in Christi nomine congregari, quam una fide, uno redemptore, unoque consensu, quae al●aeternam vitam pertinent mutuo confer  saith, To meet together in Christ's Name, is to meet in one faith, in one Christ, with one consent, mutually to confer about the things which do belong to eternal life. Take but one more, To meet together in Christ's Name, is 
d Ita congregari ut sol●s Christus praefideat, ut nullu● collegam habeat, sed omnes subjectos. Cal●●.  so to meet that Christ alone may be precedent, and he may have no fellow, but all his Subjects. So that now to gather all this together, To meet together in Christ's Name, is to meet in the cause, in the faith, in the love, for the glory of Christ, to consult about spiritual and divine things, in which they desire to make Christ their Counsellor and Lawgiver, and give up themselves to be guided and directed by him: 
* Quomodo possunt duo aut tres in nomine Christi colligi, quos constat à Christo, & ab ejus Evangelio separari? Cypr. In Christo nomine non congregantur, qui abjecto Dei mandato, pro arbitrio quidvis statuunt. Calv.  by which many a Convention is evidenced, not to be of Christ, nor to meet in his name.  
4. You have the proximate or immediate end of this convention, and that is, to determine. In which you have,  
1. The object of those determinations.  
2. The rule by which they are to be determined.  
1. The object, and there you have its 

Extents.  
Restraints.    
1. It's extents; all controversies; to determine of all controversies.  
2. It's restraints, yet not of all, but Church-controversies only, which are summed in these three heads, viz. 

1. Doctrine.  
2. Government.  
3. Manners.    
2. The rule by which they are to be determined, viz. The Scriptures: all determinations of Counsels and Synods, etc. are to be rejected, so fare as they are not consonant and agreeable to Scripture.  
5. You have the ultimate end of all, which is, 

1. Supreme, the glory of God.  
2. Subordinate, viz.    
1. The Comfort of the Churches of Christ.  
2. The Peace of the Churches of Christ.  
3. The Order of the Churches of Christ.  
And all this you shall see in some degree in that great Synod, which we read of, in Act. 15. which is left for an example and pattern of Synods to us.  
1. There was a consociation of Churches: we read of two Churches consociated, Jerusalem and Antioch, and how many more is not evident, only it is probable there were others also.  
1. De jure, it ought to have been so, the case was no less theirs in Syria and Cilicia, then theirs in Antioch, it was every way their case, they were alike concerned in the case and cure; they were troubled with the same doctrine, and their souls were subverted, as well as Antioch, as it appears by Act. 15.23, 24. And being alike interessed, and their case the like, and knowing of the remedy, it may be probable, I say, that the Churches of Syria and Cilicia had their Elders there, as well as Antioch.  
2. The acts, determinations and decrees are sent unto them all conjunctly, I say, to them, even as to Antioch; and messengers appointed to report the determinations of the Assembly to them, as to the other; as you see, vers. 23. And therefore as they ought to be here in their delegates, and messengers, as well as Antioch: that which concerns all aught in this case to be handled of all: and by the Letters sent to them, as to Antioch, it is probable they joined in the referring the Question and cause to the results of that Assembly. Besides, they sent to these Churches, but we read not that they sent to other Churches, but yet other Churches were bound by this decree; and why therefore did they send to these and not to other, if that these, and not the other had not deferred the same cause, and sent their Commissioners to Jerusalem with Antioch? Neither have we any thing in Scripture to the contrary, to prove they were not there, and therefore it may be probable they were there in their delegates. But this shall suffice to show you here was a consociation.  
2. Here were Officers and delegates sent, you see that, in Act. 15.2. They determined that Paul and Barnabas, and certain other if them should go up; they determined, they made a Church-ordinance, as I said before, to send Paul and Barnabas as Church-messengers, or Church-commissioners to the Assembly. It was not an Apostolical journey performed by Paul as an Apostle, but he went as a Messenger of the Church of Antioch; and as a Messenger Paul returneth with Barnabas, and giveth an account of his Commission to the Church, who sent him, vers. 30. as in the 14th Chapter 27. And besides them, here is certain other, They determined that Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and certain other of them should go up to Jerusalem. There is some controversy about these [certain other] some would have them to be the opposite party, whom they sent with the Apostles to speak for themselves, or that they might have a fair hearing: and there is something to countenance this in the 10th verse, where Peter saith, Now therefore why tempt you God? by which words there seem something to strengthen such a conjecture as this, that this was spoken to the opposite party, therefore they were present. 
Rutherf. Due right. p. 40●.  But I rather concur with the learned Professor of Scotland, and with Junius, that by these, other, do conceive might be meant Pastors and Elders of Antioch, who were delegated and chosen by the Church for that service. And it may be so conceived, because it is said certain others [of them] which seems to relate to some other in office, or to some other of the same spirit, now officiated, or sent as Messengers from the Church. But that shall suffice for the second. Here were officers and delegates sent.  
Obj. But you will say, here was more than officers and delegates sent: here was the whole Church, vers. 23. and not only present, but had their liberty in decision, 
Ames. Bel. enerv. de council. l. c. 2.  and the letters and decrees to the Churches were sent in their name also.  
Answ. 1. It was not possible that the whole Church, consisting of so many thousands, were able to meet in such a place as this is rendered to be, being but a private house, and therefore not of that large reception to receive the whole Church.  
2. It was not fit and convenient they should: the presence of great multitudes is not proper, for the decision of causes, and d terminations of Questions. But yet,  
3. Admit there were many present, which I am not unwilling to do, the 12th verse tells us, The whole multitude kept silence, 
Beza.  which although some do interpret not to be meant of the number of believers, but of the company of Officers and Commissioners sent from the Churches: yet I am willing to allow that many of the Church were present here at this time, and in this Assembly; but certainly not as Commissioners, but rather spectators and hearers, though they were present, yet it doth not follow, that they had the power of voting and determining, that was peculiar to the Apostles and Elders; neither was their presence necessary, but only occasional, in respect of their vicinity and neighbourhood of place, where the business was debated: if their presence had been necessary, then had it been alike necessary for the Church of Antioch, and the other Churches to be there, being more nearly interessed in the decision than they were. And  
4. For the other part of the Objection, That the letters were written, and the decrees sent in their name, as, vers. 23. The Apostles, Elders and Brethren send greeting.  
1. It will be said, There is a difficulty what these Brethren are; Judas, surnamed Barsabas, and Silas were two of them; and they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chief, or leading men among the Brethren, vers. 22. If you look into the 23. verse, you shall see what these were, they were Prophets and Teachers, men in office.  
2. But admit they were such Brethren as were members, not in office, yet it will not follow that they joined in the imposition of these decrees upon the Churches, but only were drawn forth, being choice Disciples, to express their liking and assent unto those determinations, to advantage the reception of them among the Churches: nor can we conceive of it in the former sense. For as ordinary members they had no power to send decrees to bind their fellow-members; nay, if it had been the whole Church together, they had no power to lay burdens upon other Churches, no more than other Churches to impose burdens on them; Sister, and equal Churches have no power or authority one over another. But so much for the second. I will be brief in the rest.  
3. Here was in this Synod the form of the Convention, they met in the Name of Christ; they were two or three, not persons, but Churches met in Christ's Name. They met in the cause, in the faith, in the love, for the glory of Christ, to consult about such things as made for his glory, and the peace, edification and stability of the Churches.  
4. You have here the proximate end of this meeting or convention, which was, as is granted on all hands, dogmatically to determine. In which you have also two things observable.  
1. The object.  
2. The rule of these determinations.  
1. The object of them, which was not merely a Question of faith, but also how the Churches were to be regulated; what they were to observe for the avoiding of scandal, and peace of the Churches.  
2. The rule by which they determined, that was, 
Apostoli haec decreta ex Scripturis sanxerunt. Whitak. Do ●ec abso▪ scandalo peniti●● omitti queant. Chamier. Tom. 3. l. 15. c. 10. § 4. Ex lege haec omnia dicunt. Chrys. See Whit. contr. 3 q 6 c. 2 p. 610. a.  by the written Word of God, So you see vers. 15, 16, 17. And those decrees imposed, were no new law established, but an old one repeated, till without scandal it might be left wholly off, and buried. All the determinations of this Council were according to the Word. And if other Counsels do determine and define nothing, but what is in the Scriptures, as this Council did not, if they follow the voice of Scripture in all their determinations, they may then say with the Apostles here, It seems good to the holy Ghost and us.  
5. Lastly, We have here the ultimate end of a Synod, which is,  
1. Supreme, the glory of God.  
2. Subordinate, viz. 1. The Comfort. 2. The Peace. 3. The Order of the Churches. And so much shall serve for the first Query, what a Synod is: we will now come to the second. 
* Possunt alia legitima concilia similiter asserere, decreta sua esse decreta spiritus sancti, si huic co●cilio sim●●●a suerunt, & si eandem regulam servaveri●t, quam in hoc concilio servarunt, & secuti sunt Apostoli. Whitak. ibid. Si nihil nisi ex Scripturis statuerunt, etc.   
2. That God hath set up this Ordinance as a means for the suppressing of error, and reducing of erroneous persons. That God hath set up this means for this end, you read in Mat. 18.15, 17. If thy brother trespass against thee, go and tell him his fault: where I told you, by trespassing, was not meant civil injury, but spiritual scandals, it is not expressed by such a word as signifies injustice, but sin: not is it meant of scandals only in life and conversation, but of scandals also in Doctrine and opinion. And the remedy for them as well as the other, when more private and brotherly means will not do, than they are to g●e and tell the Church?  
Ob. But you will say, this Church here spoken of, is a particular Congregation: where do you read you are to tell it to a Synod.  
Answ. There is the same reason in one as in the other: mark the proportion, Christ commands that from the admonition of one being despised, you proceed to the admonition of two or three; if that be contemned, to the censure of the Church: and therefore by proportion, if the Church be despised, why ought we not to complain to a Synod of Churches, a Church of Churches, as some of the brethren call it? there is the same proportion: if indeed thy brother will hear thee, thou ought not to go tell more of it, or if he will hear more, thou ought not to tell the Church; But in case that more private means will not do, we are to make use of that which is more authoritative and public; So here, in case one Sister Church cannot prevail with another, then may we by the like proportion make use of a consociation of Churches. And to this argument of proportion, we may give you the instance of a pattern, by which might be evidenced, that this means of a Synod is warranted for such an end, the pattern you may read in Act. 15. where you see, for 1. There was false Doctrine broached, error and heresy taught, Certain came down from Judea, and taught the brethren, that except they were circumcised after the manner of Moses, they could not be saved. Now when all means within themselves were found to be insufficient to suppress this dangerous error, and reduce these erroneous persons, they determined to make use of some further means of God's appointment, and thereupon ordered that Paul and Barrabas, and others of their Elders should go up to Jerusalem, and there in a Synod or consociation of Churches to determine and conclude this Question: so you see it was a means ordained, and a means practised; yea, 
Fulk de●er or eckl. go. p. 11●, 116 117, 118, etc.  and not only by the Apostles, but continued by their successors 300. years after, as Fulk saith, before ever there were any Christian Emperors, and long time after, even as long at any purity continued in Religion, until both Emperors and Synods were both thrust out of all lawful authority, which they ought to have in the Church, by the tyranny of Antichrist.  
So that you see this ordinance is appointed of God for this end, but yet let me add. It is not an ordinary, but an extraordinary means, a means to be used in want of skill, or want of power in particular Churches. I conceive it is not to be used as diet, but at physic; God hath set up other ordinary means, which hath been effectual, but this is a means when ordinary means proves too weak and insufficient. 
* Ru●herf. due Right. p. 306, 307  Synodical Churches are not ordinary, but occasional. A Synod is not the prime proximate means, which God hath appointed, but a secondary, remote and ultimate means to be used, and in case the other is insufficient. You see here, in Act. 15.2. that the Church of Antioch did not presently run to a Synod with this controversy, but first they laboured to their utmost to take up, conclude and determine this controversy among themselves, it is said, Paul and Barnabas had no small dissension and dispute with them about it. And for other means, besides disputation, viz. censure, it is probable they wanted either sufficient light, or power in the Church in respect of the adverse party, to proceed to censure; when therefore they had used what means they could, and had found that means used insufficient, to settle the brethren, and to stop the mouths of the false teachers, than they determined to send Paul, and Barnabas, and others to Jerusalem about this matter. So that you see, It was not the prime, proximate and immediate means, but a secondary, remote and ultimate means which they used, upon the deficiency of other. And that caution I shall only annex to it, it is a means, and a means ordained of God, but to be used when other means are unavailable. 
M. Cotton, p. 23.  Some of our brethren lay down three grounds of Synods.  
1. In case a particular Church wanteth light or peace at home.  
2. In case any Church lie under scandal, through corruption in doctrine and practice, and will not be healed by more private means, as one brother being offended with another, and not able to heal him by the mouth of two or three brethren privately, it behoveth him to carry it to the whole Church; so by proportion, if one Church see matter of offence in another, and be not able to heal it in a more private way, it will behoove them to procure the Assembly of many Churches, that the offence may be heard, judged, removed in a more public way.  
3. It may fall out the state of all the Churches in a country may be corrupted, and beginning to discern their corruption, may desire the concourse and counsel of one another, for a speedy, and safe, and general Reformation. Thus fare that learned author. By all which it is granted, The use and necessity of Synods, as an ordinance of God to suppress error, and reduce erroneous persons. Now we are to show you.  
Thirdly, That this means hath been blessed of God with power and efficacy for these ends.  
And you see the truth of this in that first great Apostolic Synod and Council, Act. 15. There was an error broached, the Question and cause referred, and by common consent and decree, 
Reynolds conf with Hart. c 6. d 2 p. 206.  saith Reynolds, the controversy was ended, the truth of doctrine established, error condemned, the false teachers branded, and the souls of the believers established, and peace maintained in the Churches, as is evident, Act. 16.4.5. And as they went thorough the Cities, they delivered them the decrees of the Apostles and Elders— and so were the Churches established in the faith, and increased in number daily. After which example the Churches which succeeded made the like Assemblies, upon the like occasions, and by this chief of judgement (as he calls it) healed breaches, suppressed errors, removed scandals, and extirpated heresies out of the Churches. The Primitive times of the Church were blessed with such conventions, and found God's blessing in them.  

Whit. cont. 3 q. 5 p. ●1●.  The Arian heresy, that struck agianst the Deity of Christ, was convinced and condemned by the first great Council of Nice. The heresy of Nestorius, that made two persons in Christ, was overthrown by the Ephesine Council. The heresy of Macedonius, that denied the Divinity of the holy Ghost, was suppressed by the Council of Constantinople. The heresy of Eutiches, which affirmed but one nature in Christ, the Council of Chalcedon was famous for the extirpation of that. And besides these many other might be named. 
Euseb. eccls. H●st. l. 6. c. 42 l. 5. c. ●4. l. 7. c. 26, 281 M●g Cent. 3. l. 7. Col. 161. Cent 3. c. 9 de Sin Col. 192, 193. Park. 3.9. 330. Nullum n c melius, nec certius remedium. Cal●.  Eusebius records how the error of Montanus, was judged and condemned by many Synods in Asia, l. 6. c. 42. Besides which, there are the examples of many others, as will be seen, if any do please to peruse the places cited in the margin.  
And indeed it was the ordinary way, when any difficulty, or any heresies did arise, presently the Churches would run into a Synod, as finding there the best strength and remedy to oppose them, judging themselves best able in consociation to oppose those rising opinions and heresies which threatened the ruin of the Churches.  
New-England, when those dangerous opinions grew up among them, had spread fare, gotten power, poisoned many; some of their Worthies were in danger to be drawn away from their steadfastness. It pleased God to stir up their hearts to meet in a Synod, where they found God's assistance, and since God's blessing, and I think can say by experience, that there is no better, no surer remedy against error, no better way to find out truth then a Synod. There is no age, wherein the use of Synods hath not been found needful, and the right use blessed and successful. Zepperus alleging, Act. 15. for a pattern of Synods, declares, That after the Apostles, the Primitive Churches, under the new Testament, 
Concilia non sunt simplicit●●, & absolate necessaria, tamen multum conserunt, & valde utilia sunt. Wa●tak. de Concil. q. 1 p. 22. E●seb l. 1. c. 4●.  being most studious of this consociation or combination of Synods, did not only communicate by letters, but meeting together in Nationall and general Counsels, did hear causes, try doctrine, and convinced condemned heresies, etc. and sent their decrees unto all Churches, with the names of the persons, and heresies which were condemned. And indeed there is no age of the Church, where Synods have been rightly used, but they have been successful. The Papists, Arminians, Socinians decry them, as unnecessary and unprofitable, they dare not bring their opinions to the test. Indeed they are not simply, not absolutely necessary to the being, but they are necessary to the well-being of a Church.  
Eusebius doth exceeding celebrate the piety of Constantine for assembling the Nicene Council, wherein Arius was condemned, and he doth as much charge Licinius for seeking to ruin the Churches, by depriving them of Synods. Nazianzen hath indeed a sad complaint, I am minded (saith he) to shun all assemblies of Bishops, because I never saw any good event in any Council; 
Ego, si vera scribere oportet, ita animo affectus sum, ut omnia op●scoporū concilia ●ugiam, quoniam nulli us Concilij finem loetum fou●tumque vidi. Epist. 42. ad pro cap B●z. tract. Theo●. vo●. 2. p. 211, 212.  every one rather increasing, then diminishing our evils. Calvin calls it, dura quaerimonia, a harsh complaint. Beza opposeth against this complaint the Apostolical example, the history of things done.  
Indeed, saith he, the Nicene Synod did not quite allay the furies of Arius, no nor some that followed after: but who will therefore judge, that there hath been no fruit of that Synod, which even at this very time we do abundantly reap● yea, the Apostolical Synod hath not altogether restrained Cerinthus, and those obstinate maintainers of circumcision; but who would therefore say, it was not necessary for the Church? And a little after, he saith, The sentence of Nazianzen doth not concern Synods rightly ordered, unless we think that he would detract from the Synod of Nice, which indeed is very absurd, seeing it is well known how great a Defender he hath been thereof: if nevertheless Arians ceased not to rage's thorough the world; how much the more may we think that they would have done it, if the authority of that holy Synod, agreeing with the Word of God, so often objected against them, had not repressed their renewed endeavours? The same we avouch (saith he) concerning the Macedonians, Nestorians, Eutycheans, and their issue, whom as many Ecumenical Synods, if not with one wound, yet with reiterated blows, have by the Word of God stricken down, 
Concili●r●i in ecclesia saluberrima authoritas Aug. epist. 118. Whitak. de Concil. 〈◊〉 1. c 3. p. 13, 14, 15.  in so much that they do afford us arms against the like errors, springing up again in this our age. Thus fare he. Besides him, learned Whitaker also, opposeth to this complaint of Nazianzen, the speech of Austin, The authority of Synods in the Church of God, is most wholesome. The same Author saith, It may seem strange that Nazianzen denies that ever he had seen any good issue of Synods; for in those two Synods, viz Nice and Constantinople, truth got the victory and heresy was put down; And though it be certain (saith he) that Arianisme was increased, and grew stronger than before, yet this is not to be imputed to the Synod, but to the perverseness and ambition of men. Again (saith he) Nazianzen was to be pardoned, because he lived in the worst and most turbulent times of the Church, when by means of Valens the Emperor, who degenerated from the Catholic faith, heresies more prevailed. Again, he objects to Nazianzen, Christ himself Mat. 18.20. When two or three are gathered in my Name, I will be in the midst of them.  
Vrsine also answereth this complaint of Nazianzen after the same manner, and tells us, 
Ursin. admon. de lib. concord c. 12. op. tom. 2. col. 686.  That he spoke of the Synods of his time, whereof some were Arian, others confusedly undertaken and governed. But admit that he never saw that success of Synods that was desired; suppose that errors did grow the more for being sentenced and condemned in Synods, yet shall men be discouraged from doing their duty? There have been good effects of Synods. After that in Act. 15. the Churches were established, Act. 16.4, 5. Admit we see no present fruit, yet it is our duty to wait as well as work; if it do not appear in our age, yet something may be laid in for future generations.  
Such consociations upon earth, are like the conjunctions in the heavens, the fruit whereof comes not in, perhaps in many years. Nay, admit in steed of good, we see evil, in steed of abatement of errors, we see the increase of them; yet should not this discourage us; accidental evils, not springing out of the nature of an ordinance, are no arguments to prove the unlawfulness of an ordinance, especially, when as the ordinance itself, and in its own nature serves for the preventing, or removing of such evils, as are complained to be the fruit of them. Men are usually worse at their first taking physic, yet is this a means to remove the distemper: So errors may, like bad humours stirred, rise the higher, grow and conflict the more under this physic, yet is this a means for the helping and removing of them. But of this sufficient; we will come to the fourth particular, which indeed is the main, viz.  
Quest. 4. What power God hath endued and enabled a Synod withal, as serviceable to this end, viz. The suppressing of error, and the reducing of erroneous persons.  
About which I find three several opinions, whereof the first doth certainly give too much; the second is questioned to attribute too little; the third is thought to set down the just bounds of power.  
1. The first which certainly gives too much, is that of the Papists, in which they attribute to Synods and Counsels, an absolute infallible binding power, against which none are to dispute, to which all men are bound to yield obedience. An opinion, which as abominable in itself, so hath it been justly opposed, and as fully confuted by our famously learned and godly writers.  
2. A second opinion which is questioned to give too little, is that which denies all jurisdiction unto Synods and Counsels, and saith, Though God hath afforded further means of suppressing error, and reducing erroneous persons, than a particular Congregation, yet hath he not afforded any further jurisdiction.  
3. A third opinion saith, That God hath given to a Synod, a power of jurisdiction, yet that not absolute, but ministerial; not privative, any way robbing and depriving of particular Congregations of their just rights and power, but cumulative, to strengthen and uphold particular Congregations in their power and privileges; they take not the power out of their hands, but strengthen and direct them in the use of it.  
I shall not speak to all these separately. The first of these is justly exploded and cast out; the second and third are controverted: one is thought to give too much; the other is reputed to attribute too little. It suits not with my Discourse, nor yet with my purpose, to examine and dispute them here. That which I intent to pursue, is to lay down such evident grants of power, as may happily suggest some mediums of reconciliation in this difference.  
First then, a power there is, that is granted on both hands; but what that power is, what are the limits and bounds of it, there is the controversy. There is, potestas arrepta, potestas data, a power given, a power usurped, a power truly granted, and a power falsely claimed. But what that is, which is exercised under a false claim, there is the dispute. Thus far we agree in the negative, What their power is not.  
1. A Synod or a Council hath no civil power; they have no power either to make or impose civil laws, or to punish the breach of them; nor have they power to enforce any laws upon men, upon any civil mul●ts or penalties what ever: the power they have is of a spiritual, not a civil nature, it doth not reach to the bodies, estates, liberties, privileges of men; the object of it, is their spirits, their souls. 
Chamier. Tom. 3. l. 15. c. 8. s ct. 5. 6, 7, 8, 9   
2. In this we agree also, That a Synod hath no absolute, but only a Ministerial power. The Word of God is both the rule and limits of their power; they can do nothing against the Law of Christ; they may ordain nothing, 
Bez. de ecclesia c. 5. p. 125. D●ven. de judic. & nor c. 27. Whit. cont. 3. q. 6. p. 612, etc. Etiam con. 4 q. 7. p. 884.  but by warrant from Christ. It doth not belong to Synods (saith Beza) to make new Articles of Religion, nor to bring any thing into God's house, which he hath not commanded in his Word. Another saith, Ministers are stewards, whose duty is not to prescribe new laws unto the family, but faithfully to keep the laws of the householder, and to do every thing according to his command. The power of a Synod is not magisterial, but ministerial, not absolute, but limited by the word and will of Christ.  
3. In this we agree also, 
* Cons Whit. contr. 3. c. 2 q. 6. & Daven. de jud. & nor. fid. c. 22, 24 p 133, 142. Ruthers. 3●4, 335. Due Right of Presb, par. ●.  That a Synod hath no infallible power. Synods and Counsels may err, and therefore their decrees are to be examined, and not to be received further than they are consonant to the Word of God.  
4. In this we agree, That a Synod hath no power to make things indifferent necessary. I say they have no power to make things in their own nature indifferent necessary. The Papists indeed infer from Act. 15.28, 29. That it is in the power of a Council or Synod to alter and change the nature of things indifferent, and to make those things which are indifferent in themselves, by their authority to become necessary: we have had such doctrine preached; but this is to give power to Synods and Counsels over and above the Scripture: they have no power to alter and change the nature of things, and make those things necessary, which are indifferent, no more the● to make those things indifferent, which are necessary. 
* Adverte, nè intelligas haec necessaria una & enden ratione recessitatis, nam ra●io necessario vitandi fornicat●on●m divini juris est, ra●io a●●ē abstinendi ab esu sanguinum, etc. Est ut ●morem geratis ijs quibus vivitis ●udaeis. Cajet  Indeed the Apostle there calls those things imposed, necessary things, but they were not all alike necessary, some were simply and absolutely necessary at all times, viz. this of abstaining from fornication; but the three other were only extrinsecally and accidentally necessary in respect of the present occasion: nor were they necessary, because they commanded them; but because they were necessary, therefore they commanded them. 
* Chamie, tom. 2. l 15 c. 8. sect. 5, 6, 7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut Chrysost. vid Cham. tom. 3 l 15. c. 10 sect. 4  Besides these were no new laws imposed, as the Papists contend, but only old Laws repealed, repeated for a time, Donec absque scandalo penitus omitti queant, till without scandal they might be left off. 
* Ex ege ●ec dicunt, & ve●era retinere, long alive est, quam nova instituere. Cham ibid.  And there is much difference between the retaining of an old law, and instituting of a new.  
5. In this we also agree, That no act of a Synod, as theirs, is binding to the conscience. Conscience is under no bonds or obligations save Gods only. It can neither be enforced, nor can it be engaged by any ties or bonds of men.  
There is no power on earth, that can properly and immediately reach the consciences of men. Conscience is a thing out of man's jurisdiction, it will neither be beholding to man for its liberty, nor is it capable of his restraint, it is out of the reach of all humane power. Indeed, the matter of the things decreed or commanded may reach the conscience, but not as they are impositions of men, but as the commands of God: conscience is bound to observe and obey such things as are commanded according to the Word, but yet not by virtue of any humane decree, but divine ordinance, or the law of God, who alone can lay the obligation on conscience. Indeed, the Papists do urge from these decrees of the Apostles, imposed on the Churches, that the decrees and acts of a Synod or Council do in themselves, and because imposed, bind the consciences of men. Against which I need to produce no more than what Chamier urgeth in the foregoing place, where he lays down three Arguments out of Calvin, to prove that these decrees of the Apostles were not imposed as necessary and binding to the conscience. I will hint them to you, and so proceed.  
1. Because the Apostles should then have overthrown their own decrees; it was the end of these decrees to free their consciences from the burden of the law, and not to bind their consciences to the Ceremonies of the law: and that their end was to free them, it appears, 1. By the state of the Question propounded in the Council, Act. 15.1, 5. 2. By the debates and suffrages themselves, both which shows their intent was to free their consciences, not to bind them. It will not suffice what Bellarmine saith, 
Non tollitur servetus quamvis ●u●etur Dominis. Cham.  That they went about to free them from the laws of Moses, but yet to bind them under the commands of a Council, for this is not to set them free, but to change their servitude.  
2. Because these precepts did expire, when the reason of them was expired; when the scandal was removed, the precepts were expired; which shows the cause of these decrees, not to be any necessity in the things themselves, but the avoidance of scandal.  
3. Because Paul, who was at this Council, and understood these laws, doth so expound them, 1 Cor. 8.7, 8. 
1 Cor. 8.7.8. & 10.25 28, 29.  etc. & 1 Cor. 10.25. The Apostle there bids you, What ever is set before you, to eat, and ask no question for conscience sake: Yet, saith he, If any say that this which is set before you is offered in sacrifice to Idols, eat not for conscience sake, conscience, I say, not thine own, but of others etc. By which the Apostle shows it was not absolutely, and in itself unlawful to eat, but unlawful in a case, because for the present it was offensive and scandalous to the conscience of the weak brethren. And this shall suffice for the fifth agreement. I will name but one more.  
6. We agree in this, That a Synod hath no power to deprive a particular Church of its rights, power, privileges, but to direct, maintain and strengthen them in them. So that what ever is the proper and inherent right of a particular Congregation, no Synod or Classes can weaken them in it, much less invade them, and deprive them of it; it being their work to cherish and strengthen them in the execution of them.  
The power of a Synod, as I told you, is not privative, but cumulative. It is not for lessening and weakening, but for the strengthening and confirming the proper rights of particular Congregations. It doth not take away due power, but hinders or remedies the undue exercise of that power, and directs and strengthens them in cases of difficulty, in the right exercise of it.  
And thus you see we do agree in the negative, What their power is not. We will now come to the second, What their power is: What is the power wherewith God hath enabled a Synod as serviceable to this end, the suppressing of error, and reducing of erroneous persons?  
You see here I am not to deal with the power of Synods in the several branches laid down by holy and learned men, viz.  
Dogmatic. Diatacticall. And Critical.  
The first hath relation to Doctrine; the second to Order; the third to Censure; which threefold power they hold forth from Act. 15. In which seems to be discovered three great evils, which were the occasion of that meeting of the Apostles and Elders.  
1. There was heresy taught, some that had preached the necessity of observing the Ceremonial law, yea and telling them, Except they kept the law of Moses they could not be saved, v. 1.  
2. There was the scandal and offence of the weak Jews, with the alienation of their minds from the Gentiles, who did neglect to practise those Ceremonies.  
3. There was the schism and stasis raised by those who troubled the Disciples, vers. 2. And according to this threefold evil, is discovered the footsteps of a threefold power, exercised and put forth in this meeting.  
1. The dogmatic power, confuting the heresy, and vindicating of the truth, vers. 7, 8, 9, etc.  
2. The Diatactick power, making a practical Canon for avoiding the scandal and abstaining from such things as gave the occasion of it, vers. 20, 29.  
3. The Critic power, vers. 24. branding those teachers with the black mark of liars, subverters of souls, troublers of the Church, ver. 24. A threefold remedy, answerable to the thr●e fold evil.  
I am not here to inquire or deal with the power of Synods in this latitude laid down, being only to consider of their power, as relating to this Question, which is a power proper to the suppressing of error, and reducing of erroneous persons. Nor shall I be able to enumerate all the particulars of their power; as relating to this Question; but I shall speak unto the chiefest, under these three general heads.  
1. They have a power relating to erroneous doctrines and opinions.  
2. They have a power relating to erroneous persons.  
3. They have a power in reference to erring Churches. And of these in their order.  
1. They are endued and enabled with a power in relation to erroneous doctrines and opinions. And we will lay it down in these three branches.  
1. A Synod hath power to examine, inquire, debate of any erroneous opinion or doctrine that is on foot, and this I think is granted on all hands. And Act. 15. is plain for this: there was error taught, and the Apostles and Elders are said to meet together about this matter, vers. 6. they met to examine, to consult and debate about it. There is a twofold examination, the one private and personal, the other ministerial and authoritative; every man hath power, and is bound to exercise personal and conscientious examination, but every one is not to exercise a ministerial and authoritative, only such as are chosen and called to it: we speak here of ministerial examination, in which we shall find few dissenters. And say a Synod hath power to examine, inquire, debate of erroneous doctrines and opinions.  
2. A Synod hath power to determine and 
* Patres in concilio 〈◊〉 sol●mmod● inquisiteres sed jud●ces. Deus judical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Synodus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, u●usquisque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Da●. de jud. & norm fid.  judge of errors. A Synod hath not only power to examine, but it hath power to judge. There is a threefold judgement.  
1. Absolute and supreme.  
2. Ministerial and Synodical.  
3. Private and personal: the first is only proper to God: the last belongs to all: the second to them only who are chosen and called to this work. Though nothing is to be allowed contrary to the Word: yet Synods have ministerial judgement, according to that Word; They have power, saith Junius, to make inquisition, and consult, determine, both of controversies of faith and manners. And this also you see, Act. 15. The Apostles and Elders in that consociation did not only inquire and consult, but they also judged and determined those opinions, which had been taught to be disturbing, destructive and subverting errors, v. 24.  
3. They have not only power to inquire and judge, but they have power to censure and condemn errors. All which is but yet a dogmatic or doctrinal power of declaring and determining of truth or of error, which I conceive will be granted on all hands, even by those who are most  and tender in weighing forth ●ny power unto them. And indeed, Act. 15. doth make all this evident; there they examined, they judged, they censured the error which was broached among them. And after ages they followed the same pattern. The first great Council of Nice, as I shown you, did censure and condemn the heresy of Arius. The Council of Ephesus did condemn the heresy of Nestorius, the Council of Constantinople did censure and condemn the heresy of Macedonius. 
Euseb eccls. hist l. 6. c. 42.  The error of Montanus was judged and condemned by many Synods in Asia. So that this is clear, a Synod hath power to examine, to judge, to censure and condemn errors.  
Obj. But it will be said, Counsels may err. That famous Council of Nice itself had yet its errors, one of which was, That heretics should be rebaptised, etc. And if Councils may err, 
Concilium Nic enum primu●●, quod suit omnium nobilissi ●um & ●eleber ●●mum, tamen erravit. Whit. ●o●t. 2 c 2. q 6 p 6, 8, 620.  then may they censure and condemn truth as well as error, and that is fearful.  
Answ. This is one of the sceptical Objections of this age: we have too many, who, themselves being sure in nothing, seek to weaken all determinations what ever; as if they, because they are subject to error, might not be certain in truth: but for answer.  
1. It's granted, Counsels may err, and the best of Counsels may err. That famous Councils of Nice had its errors, which Whitaker, in respect it was so famous, is tender of uncovering. But though they may err, doth it follow that they do always err. This is a non sequitur?  
2. Again, though they may err, doth this take away their right of judgement of error and truth? weakness and subjection to error in judgement doth not take away right of judgement. God hath allowed this way of judgement, to determine of doubtful doctrines, and decide controversies, and he hath said, Let the spirit of the Prophets be subject to the Prophets, 1 Cor. 14.32. A place which Junius applies to this, and the error of some must not nullify the ordinance of God.  
3. Though they may err, yet they are not so likely to err, as others: an Assembly of godly and learned men met together in God's way, they are under a promise to be led into the way of all truth.  
4. Though they may err in some particulars of lesser moment, yet points of greater moment are clear and evident.  
5. In what they err we are not to follow them. Ministerial judgement is theirs, private and practical judgement is yours, and you are not to receive and embrace their determinations further, than they shall appear to you to be consonant and agreeable to the Word of truth; you are not to obey, because they say it, but because they say it authoritatively from God's word. Official authority they have, as a Church of Christ, but objective authority they have not; so that what they say, because they say it, is therefore to be closed with: Thus the Papists say, not we: We say, that Synods have no peremptory, absolute, illimited authority to determine as they please, but their power is Ministerial, and limited to the Word of God; and we may say for our own practice, 
Tantum valet ●ecretum Con●tl●j, quantum va●et ejus ratio. Am●s.  The decrees of Counsels are no farther binding, than the reasons of them are evident to be of God.  
And so much shall serve for the first general branch of the power of Synods. We come to the second.  
2. As they have power relating to erroneous doctrines, so they h●ve power as relating to erroneous persons. And this we will lay forth in these branches.  
1. They have power to conve●n them, and call them before them, if by their writings, or otherwise their persons are known. Indeed in Act. 15. we do not read of any summons of those false teachers, nor was there any need, for they may be conceived to be personally present, and rebuked in the face of the Synod, as subverters of souls. And if they were not present to whom doth Peter speak, vers. 10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples? Certainly it was not to the Apostles and Elders, they were not guilty of that fact, but those who sought to obtrude the observation of the Mosaic Law upon the Brethren. Again, who were they that made much disputing in the Synod? ver. 7. sure it was not the Apostles, nor any others besides themselves: but had they not been there, I think there is no question among rational men, but the Apostles and Elders convened, had a power to call them, and that it was their duty to come. Certainly, if we be bound to be ever ready to give to any that asketh us a reason of the hope which is in us, much more to such an Assembly as this, authorized of God for such ends as these were. So that I take the first for granted, they have power to call erroneous persons.  
2. They have power to admonish and rebuke them, this is evident also from Act. 15. those disturbers were rebuked in the face of the whole Assembly. There is a threefold rebuke, Fraternal, concional, Judicial; the one is done by a brother: the second may be done by one single Pastor, as is commanded, 1 Tim. 4.2, 3, 4, 5. Preach the Word, reprove, rebuke, exhort with all long suffering: the last is done by a consociation of Pastors and Elders. If one single Pastor hath power to rebuke authoritatively an erring brother, how much more a consociation, a Synod of Pastors and Elders.  
3. They have power doctrinally to censure such persons, and to condemn them. Thus you see in Act. 15. They censured those for liars, troublers, subverters of souls. And thus may a Synod censure and condemn an erroneous person. Thus did the Council of Nice censure and condemn Arius, not only his error, but the person also. 
* Tom. 1. epi●t. ad ub●●j, orthodoxos. Act. 1. ult.  Athanasius desired and vehemently supplicated his fellow-pastours of other Churches to meet together in a Synod, to vindicate and redeem the Church from error, and that they would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by th●ir suffrages condemn and reject the authors of such mischiefs. There are usually laid down three ways of censuring and condemning erroneous persons.  
1. The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, politically, when an erroneous person is censured by civil censures, viz. to be imprisoned, or to suffer in his body, or in his estate, etc. 
* Ch●mier. tom. 1. l. 15 c. 10 §. 35.  which censures are among the Papists, not with us.  
The second is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divinely, when a man is judged to eternal torments; which judgement belongs alone to Christ, Joh. 5.22. Church-judgement is medicinal for salvation, not for destruction.  
3. The third is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ecclesiastically, 
Dog nata imp●a & ab haeretici● pr● ecta argu●re & a●●●hematizare op●r●et ●ominib●s autem parcendum, & ●ro salute ip●orum orandum. Serm. de anathen. ton. 5. p ●90 Rutherf. Due r●ght of Presb. p. 36●. & 370.  which is no more but to determine and judge such a doctrine, to be an error, and such persons, who do maintain such doctrine, to be erroneous persons. I like well of that speech of chrysostom, It is the duty (let me say) of the Church to censure and Anathematise wicked doctrines, proceeding from heretics, but the Church is to spare their persons, and pray for their souls.  
4. They have power to send to the Churches, whereof they are members, to excommunicate and cast them out. So that though it should be granted that a Synod hath not corrective power, the power of censures formally, yet virtually it doth reside in them, having power to send to other Churches to do it, to which I should most fully agree.  
It is a passage of the learned Professor of Scotland, We do not say that power of jurisdiction is in a Provincial or Nationall Synod, as in the Churches, who have power to excommunicate; and he gives two reasons.  
1. Because this power of jurisdiction in Synods is cumulative, not privative. The second is yet fuller.  
2. Because it is in a Synod, rather according to commanded, 
Qu●a● actus imperatos potiu● qu●m actu●●licito●  then elicit acts, For, saith he, the Synod by an ecclesiastical power, added to that intrinsical power of jurisdiction in Churches, doth command the Churches to use the power of jurisdiction, rather than to use it actually herself.  
And in another place, 
Rut●●rf. Due ri●ht of P●esb. p. 41●.  the same reverend and learned Author hath this passage, I could easily yield that there is no necessity of the elicit acts of many parts of government, such as Excommunication, Ordination, etc. in Synods Provincial or Nationall; but that Synods, in the case of neglect of Presbyterial Churches, command these particular Churches, whom it concerneth to do their duty. And in this sense the Synod in Act. 15. is to remit the censure of Excommunication, to the Presbytery of Antioch and Jerusalem, in the case of the obstinacy of these obtruders of circumcision.  
But you will say, though he do not allow it to be the act of a Synod, yet he affirms it to be the act of a Classis; but, with submission to better judgements, I conceive upon the same ground it is denied to a Synod, upon the same ground it may be denied to a Classis, nor do I know the difference between them. The consociation of Churches makes a Synod; and what is a Classis, but such a consociation? If it be said, that one is a consociation of more Churches than the other, I see not, with reverence to them of the contrary thoughts, how this should put the difference, unless upon this hand, that if these acts of jurisdiction, or at least some of them be denied to a Synod, which is the consociation of many Churches, they cannot be allowed to a Classis, which is a combination of a few. And let me add thus much more, if the convention at Jerusalem, Act. 15. evidently no greater, probably not so great as an ordinary Classis, especially if it were, as our Brethren affirm, only a consociation of two single Churches, viz. Jerusalem and Antioch. I say, if this Convention was yet called a Synod; And that this Synod, as the learned Professor grants, was to remit the censure of Excommunication, to the respective Presbyteries whereof the offender was a member. I see not but a Classis also may have the same name, yea, and is to do the same thing, viz. having judged of the fact, to remit the censure of the offenders to those Congregations whereof the parties offending are members.  
And thus much shall suffice to have spoken of the second branch of the power of Synods, viz. as relating unto erroneous persons. Possibly I have not gone so fare as others, and I must say, neither could I, unless I went upon other men's legs, not my own: thus fare I could walk, though I did walk more alone.  

The third branch of power in a Synod.  We now come to the third and last branch of power in a Synod, as relating to erring Churches. And I conceive that a Synod may put forth these acts of power towards erring Churches.  
1. They may declare their opinions to be erroneous. And this is plain from Act. 15.24. where you see there was a Dogmatic or doctrinal declaration of the falsehood and error of their opinions, who sought to obtrude Circumcision, and the observation of the Mosaical Law upon the Churches: this was judged by the Apostles and Elders in this Convention an heterodox opinion, a dangerous error, not only troubling, but tending to the subverting of their souls. And in this we shall find a good agreement, the key of knowledge; and a power doctrinally to determine and declare the error of opinions, being granted on those hands, who otherwise deny the power of jurisdiction to Synods; all grant a Synod to be a teaching, though all will not allow it to be a governing Church; and that it hath the power of doctrine, though not the power of jurisdiction.  
2. A Synod hath power to counsel an erring Church, that they lay down their errors, that they persist no further in those erroneous opinions. And in this we shall also agree; they who deny the determinations and acts of Synods to bind, as authoritative Commandments, do yet acknowledge them to oblige, not only as friendly advices, but as authoritative counsels; and this upon two grounds.  
1. Because they are a company of Elders, to whom, 
See Cotton Keyes.  as to the Priests of the Lord, Whose lips are to preserve knowledge, the keys of knowledge, and consequently a Synodical authority is given.  
2. Because as a private man's power is inferior to a Pastor: so is the power of a Synodical convention of Elders above a single Congregation. And a Synod in dogmatical power ariseth so higher than these, as a divine institution doth fall upon it.  
Every brother indeed hath a power to counsel and advise a brother, and this warranted,  
1. By the Law of Nature.  
2. By the Law of God, Levit. 19.18. 
Lev 19.18   
3. By the Law of brotherly charity, Colos. 3.15. 1 Thess. 5.14. Heb. 3.13. Heb. 10.24. 
Col. 3.15. 1 Thess. 5.14. Heb. 3.13. Heb. 10 24.  But this is only as a gifted and enlightened brother: every Pastor hath power also to counsel, and it is his duty to do it, but he doth this by the key of knowledge, the power of order, not the power of jurisdiction. And though our Brethren do not allow the power of jurisdiction in a Synod, yet some of them grant an authoritative power, not only differing from the former gradually, as a greater power to advise differs from a lesser, but specifically, and in nature different from the other; indeed their brethren grant not so much in this kind; they say, the power of a Synod differs from the power of Congregations only gradually and extensively, not essentially and specifically. And could that specifical difference of power be fully made out; certainly it would be a good medium to our reconciliation in this point of difference.  
3. A Synod hath power not only to declare and counsel, but to admonish and rebuke an erring Church: if one brother may admonish another, and if he will not hear him, he may tell it to two or three; and if he will not hear two or three, he may tell it to the Church; then by the same proportion, if one sister Church will not hear another admonishing her from her error or scandal, she may tell it to more; if yet they will not hear, they may go and complain of it to a Synod or Church of Churches. That Scripture which bids me to admonish and rebuke an erring brother, doth warrant by way of proportion one Church, much more a Church of Churches, to admonish and rebuke one erring Church. And in this also we agree.  
4. A Synod hath power to promulge and publish their errors to other Churches. I say, a Synod having first examined and debated any opinion or doctrine by the Word, and found it to be erroneous, they may promulge and publish those doctrines, as they have found them: thus you see they did in that great convention in Act. 15. having examined and debated that opinion of theirs, 
Act. 15. ●4  and upon debate had concluded it to be eroneous, they sent their letters to the Churches of Antioch, Syria, Cilicia, wherein they published the error and danger of those doctrines to them, as you see, vers. 24. charging them to be destructive and subversive to their souls, where by the way let me tell you, though the resolution of this Question was the end of this Convention; For Paul and Barnabas was sent from the Church of Antioch unto Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning this Question, vers. 2. 
ver. 2.  And the Apostles and Elders came together to consider, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 6. 
ver. 6.  of this matter, yet I conceive it was not the adequate end: if it had been the total and adequate end of this meeting in a mere doctrinal way to resolve the Question, than had Peter, vers. 10, 11. made a clear issue of the Question, when he said, we are saved by the grace of God, both Jews and Gentiles: And it was to tempt God to lay the yoke of the Law of Moses upon the brethren; here was a full determination of the Question. And if the resolving of this Question had been the adequate end of this Synod; why is there more done? why do they censure and brand the false teachers for subverters and liars? Why do they publish and promulge this to other Churches? send binding decrees to be observed by all the Churches of the Gentiles? All this shows, that though the resolving of the Question was the end of their meeting, yet was it not the full and adequate end of it: nor did the Church of Antioch send to them, merely for the help of their Council in the dogmatic determining of the Question in doubt, but for the assistance of their authority in strengthening those determinations, and healing those present ruptures and divisions among them: The determinations of Paul for the dogmatic part might have been as valid as the sentence of them all, he was an Apostle as well as they; or if his Apostleship were more questionable among the Gentiles, by reason he had not gone in and out with Christ in his life, as the other did, yet the sentence of the other Apostles at Jerusalem might have been valid enough to have settled the controversy for the doctrinal part; and if no more had been required, why are Elders joined with them in the determination? they could contribute nothing to strengthen the doctrinal part, the sentence of the Apostles was strong enough without them; and therefore there was some further end of this Convention, then merely Counsel, the settling and determination of the Question, which might be the joint authority of a Synod, not only to make decrees, but to bind those decrees upon the Churches. And so not only to discover, & doctrinally to declare those opinions obtruded to be errors, but also to publish and promulge them as errors to the Churches, that they might avoid them. And thus it was the practice of the Primitive times in their Conventions, after they had censured and condemned errors, they writ letters to the Churches, which were called literae communicatoriae, or Communicatory letters, wherein they let them know that such opinions were censured and condemned for false and erroneous opinions: and that's another branch of the power of a Synod toward erring Churches.  
5. A Synod hath power to send to other Churches to beware of such a society. I say, upon the publishing and declaring of the danger of their erroneous opinions to other Churches, they may caution other Churches to take heed and beware of them: if the Pastor of one particular Church may Caution his people to beware of such and such errors, as do arise among them, much more may many Pastors and Elders in consociation do the same to many Congregations. And this was another ground of these Communicatory Letters in the Primitive times; after they had published their errors to other Churches, they did also by these Letters caution them, and warn them to take heed of them. Thus Alexand●r Bishop of Alexandria, 
Theod. l. 1. c 3. Chamier. l 14 c ●. sect. 8, 9  after Arius his heresy had been sentenced in a Synod, he sent to all the Churches of Christ to beware of that dangerous heresy.  
6. They may declare such Churches unworthy communion with the Churches of Christ. I say, they may in an authoritative judicial way, in the name and authority of Christ, declare these erring Churches are not worthy communion, nor to be received into fellowship with any of the Churches of Christ; nor to have communion one with another in the Ordinances of Christ: nay, and yet more, they may send to other Churches, and charge them as they are the Churches of Christ to withdraw all fellowship and communion from them: which certainly, if it be not all, yet it seems to be proportionable to what is contended for. 
Par in parem non habet potestatem.  It is a censure, and this shows there is authority in Synods, for no equal can censure or give out the sentence of non-communion against another equal. Nor would Christ have one Church to forego communion with another Church, but upon presupposed censure, some foregoing act of authority: if he would not have a brother to renounce communion with a brother, but upon some foregoing Church-authority, Mat. 18.15, 16. much less would he have a Church. And as it is a censure, and so declares authority in Synods, so it is to me a censure proportionate to excommunication, and so certainly the brethren would have the Churches to receive it, otherwise I conceive they were not to withdraw communion from them.  
Ames saith, 
Ames. cas. consc. l. 4, c 29 q. 11. th' 26. Rutherf.  though whole Churches and members of another Church cannot properly be excommunicated by a Synod, yet for manifest heresy a Synod may, 1. Condemn. 2. Forsake. 3. Reject such a Church, which, saith he, is proportionable to Excommunication. And is Excommunication in the essence and substance of the act, as the other brethren say. Of which I shall speak more by and by.  
Now in the close of all this Discourse of the power of Synods, we have two main Objections, which we shall endeavour to answer, and so conclude this Discourse.  
Ob. 1. But it will be said, Are the Churches to obey such a sentence, merely because the Synod commands it? If indeed a Synod were guided by such an extraordinary and infallible spirit, as that in Act. 15. and could say with them, It seemeth good to the holy Ghost and us, than were the Churches bound to obey: but our Synods now are not assisted with any such infallible spirit; nor have they that extraordinary concurrence of the spirit, therefore we are not bound to obey.  
Answ. For the first part of this Objection, viz. Whether the Churches are to obey, because a Synod commands and enjoins such things? I answer, No, and demand what Protestant Author ever said so? Certainly the power of a Synod is not absolute, but limited; not magisterial, but ministerial, a power only in the Lord: nor are we to be mere instruments moved by the will of those in authority, as the Papists say: but are moral Agents, and ought not l●sse to obey in faith, than they command in faith, and are to give c●re and diligence, we be not accessary to unjust sentences, lest we also partake in other men's sins. But though we are not to obey merely, because they command, yet are we to obey, because we are commanded in the Lord; A Synod is to be looked upon as a solemn ordinance of Christ. And the Elders are to be looked upon as the Officers of Christ, and they decreeing and commanding in the Lord, 
Manuscr. quoted by Rutherf. Due right of Pre●b. p. 365.  we are to obey. Our brethren say thus much, Though every particular Church of Christ hath right and power to exercise its own Ordinances Christ hath left them, yet in difficult cases we are bound to seek advice of other Churches, and to give so much authority to the concurrence of judgements in a Synod, as shall and aught to be an obligation to us, not to departed from any such resolutions, as they shall make upon any consideration what ever, but where our conscience and our peace with God is apparently concerned.  
2. For the second branch of the Objection, which is taken from the different concurrence with, and the assistance of the Spirit to our Synods, and to that in Act. 15. they were guided by an extraordinary and infallible Spirit, and could say, It seems good to the holy Ghost and us; our Synods have only, at the best, the ordinary assistance of the Spirit, nay, and may err, and therefore there is a vast difference.  
An. I answer to this. 1. This Argument strikes against all jurisdiction in a particular Congregation, as well as against all power in a Synod: for a particular Congregation is not infallible neither, they may err in their administrations, and therefore shall they not administer censures at all: who will say this? Nay  
2. This strikes against all authoritative delivering of doctrine, in single Pastors, ●s well as the Dogmatic and doctrinal power of delivering doctrine in Synods: ordinary Pastors, they have not that extraordinary concurrence of the spirit, they are not infallible, they may err, therefore are they not to preach?  
3. A man, and so a Synod may be guided by an infallible spirit, although his, or their spirit be not infallibl●. And the results of a Synod may be infallible, and founded upon a certain word, though a Synod itself be not infallible.  
4. I conceive these two are not convertible, an infallible, and an extraordinary spirit. A man may be guided by an infallible, yet not by an extraordinary spirit, the ordinary presence and guidance of the spirit of truth, in the word may be infallible, yet but ordinary. It is not an extraordinary assistance and guidance.  
5. But fifthly you suppose that here, which cannot be made evident and clear, that the Apostles were guided in this Synod by an extraordinary spirit, or by the extraordinary assistance of the spirit. The Papists indeed do affirm it, and hence take, a ground to infer the infallibility of their Counsels and Synods. 
Non sequit●● spiritus sanctus huic Concilio adsuit, ergo & a●iis adest. Whitak.  And many famous Protestant Authors in their Tracts against the Papists affirm the same, and make use of this as a medium to prove the fallibility of Counsels, that Counsels may err, because they are but men, and subject to error, and not guided with such an extraordinary assistance of the spirit as the Apostles were in th●s great Council.  

a Chamier Tom. 3. l, 15. c. 10. sect: 3. Illis aderat extraordinem spiritus sanctus, adeo ut quae illi propo●erent ad●● simplicitèr manarent, at reliquis pastoribus adsistentia spiritus nulla extra ordinem.  One speaking of this Convention saith, The holy Spirit was extraordinarily present with them, in so much that whatever they propounded was simply Gods communications, but God affords no such extraordinary assistance to ordinary Pastors. The like Whitaker also, 
b Whitak. de authoritate, Sac. Scrip. l. 1. p. 78 etiam controv. 3. q. 6 c. 2. p 610. Certum est hoc fuisse singulare concilium & singularibus privilegiis donatum, etc.  It is certain this Council was a singular Council, and was endued with singular privileges in regard of the presence of the Apostles. Shall we compare (saith he) the Council of Trent, yea that famous Council of Nice to this, in which there were so many Worthies, endued with the extraordinary gifts of the holy Ghost? fare be it from us to make such a comparison. And a little after, he saith, 
c Omnes defin●tiones ecr●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & Scriptures pares fuere. Ibid p. 115.  All their determinations were inspirations of God, and equal to the Scriptures. And in this opinion runs the stream of our famous Writers against the Papists. With reverence to the vast abilities of these famous Worthies, Champions for God in their generations, Shall I take the boldness to say, That I conceive how ever the Apostles in the penning of Scriptures were assisted and directed with an immediate inspired spirit; Yet in this Synodical Convention they did not proceed by their Apostolical authority; nor had they an extraordinary concurrence, or immediate inspiration of the Spirit of God. I shall give you these reasons, and shall then leave it to your thoughts to judge.  
1. We read, vers 2. That Paul and Barnabas were sent from the Church of Antioch to the Apostles and Elders at Jerusalem about this Question: now Paul as an Apostle, and a man immediately inspired, did need not to go to Jerusalem for the assistance of the other Apostles, for he was able as an Apostle to have determined the Question himself, he knew the whole mystery of the Gospel. Gal. 1.16, 17. 
Gal. 1.16, 17. Gal. 2.6.  and was inferior to none; therefore he went not as an Apostle, but as an ordinary Elder. One Apostle as an Apostle might have determined the Question without the help of a Synod.  
2. The persons here assembled together do declare, That they were not directed by an immediate inspired Spirit. It is said, The Apostles and Elders came together to consider of this Question. Now, if the Apostles were to act as Apostles, what light and assistance could the Elders add to the Apostles as Apostles? But you see the Elders, as well as the Apostles, met together to consider of the matter, and in Act. 21.18, 25. 
Act. 21.18, 25.  All the Elders of Jerusalem with James take upon themselves these acts and decrees, as well as the Apostles, and in Act. 16.4. they are called the decrees of the Elders, as well as the Apostles; but now the Elders of ordinary Churches, such as these were, here convened in this Synod, could not be collateral actors with the immediately inspired Apostles, as in this Synod they were, nay, the whole Church, say our brethren; therefore certainly they did not act as Apostles.  
3. The manner of the Apostles proceeding in this Council holds forth to us, that they did not act as Apostles, nor were immediately inspired, because they proceeded by way of communication of Counsels. It is said, They met together to consider, that's one phrase of speech shows it was not acted by an apostolical spirit: where there are inspirations there is no need of considerations. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. 15.7.  And it is said there was dispute, nay much dispute, great and earnest disputation, vers. 7. When there had been much disputing Peter stood up. So that there was much debating to find out the truth, a great dispute. And every one delivers his thoughts in order, first Peter speaks, vers. 7, 8. then Barnabas and Paul, ver. 12. and after James, ver. 13. So that you see here was a great dispute; now immediate inspirations are not gathered up by disputes: what the Apostles do as Apostles, they do not by conferring, and debating, and seeking light one of another, but they are directly and immediately inspired of God.  
Indeed the immediate inspired spirit, it may discourse and infer a conclusion from such and such premises, as Paul doth, Rom. 4.4, 5, 6. and Rom. 3.28. But the immediately inspired spirit of God in arguing doth not take the help of disputing one with another; things immediately inspired, are not gathered up by disputations, but by revelations. There is no concurrence of man to them, they are done without the help of our own reason, and without the help of others also.  
4. If they had been guided by an immediate inspired spirit, than should every of them have rested in the sentence of another, for the immediate inspired spirit, is a like perfect in all his determinations, and so Paul should have subscribed to Peter's, or Peter to Paul's, and James to them all, and not all to James, especially when he doth, for aught the phrase imports, but set down his own judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 19 I judge, and the manner and phrase of speech implies as if it were his private opinion, with reverence to what Peter and Paul said, to which yet all submitted. Now, I say, if every one were guided by an immediate inspired spirit, why should any recede from his own sentence? And why should they all submit to the sentence of another? seeing they were better able to clear the spirit, whereby themselves spoke, was infallible, than the spirit by which another spoke.  
5. If here the Apostles speak by the immediate inspired spirit, the Churches had been here left in some doubt which to follow; for though one Apostle doth not speak contrary, yet they speak divers one to another. James speaks of abstaining from blood, and things strangled, and things offered to idols, which the other Apostles did not speak of; and therefore if the other did speak, as they were immediately inspired, the Churches would have been left in doubt, whether to follow what James said, or what Paul and Peter said.  
If it be said, the occasion of doubt which of them to follow was removed, because all of them afterwards agreed to what James said.  
I say, 1. Though the occasion of the doubt was thereby removed from them, who were willing to be satisfied, yet here was a great advantage given to them, who would except against these results, because the other Apostles, who were yet directed (say you) by the immediate inspired spirit, laid no such burdens, nor imposed no such commandments of abstinence, etc. upon the Churches in what they had said, and therefore they might say, either this ultimate determination was not the mind of the spirit, or the spirit was divers from himself in the procedure of these determinations.  
2. In that they all agree to James, it is a plain evidence that they had not spoken by the immediate instinct of the spirit, neither had been directed by any extraordinary dictate and assistance of him, because they decline, if not recede from what themselves had spoken, and now, as it were upon further and second thoughts, do wholly concur with James.  
6. And indeed which may be a sixth instance of the thing in proof; though that which Peter and Paul said was a truth, that the Gentiles should not be pressed to the observation of Moses Law upon necessity of salvation, yet they did not so fully speak to the resolution of the Question; nor would that they said have satisfied the consciences of the Churches in their present practice, if James had seen no further, or spoke no more in the resolving of the Question than they did. For, notwithstanding what Peter and Paul said, They might have eaten things offered to Idols, and blood, and things strangled, which at that time had been a sin against the law of nature, and a great scandal and offence to the Jews, and so notwithstanding this determination, the divisions would have been greater, the rends wider, the scandal more dangerous than before; the Jews they should have gone on in a total abstinence of all Ceremonies, which might have been scandalous to some Gentiles; and the Gentiles should have gone on in eating blood, meats offered to Idols, and things strangled, which had been highly scandalous to the Jews; which certainly had Paul or Peter acted here as Apostles, by virtue of the immediate inspired spirit, they could not have overseen, nor had they let it pass●. By all which to me it seems clear that the Apostles and Elders in this Convention, did not act by virtue of an immediate inspired spirit, nor had they any further extraordinary assistance of the spirit, 
Possunt alia legitima concilia similiter asserere decreta sua esse decre●a spiritus fancti, si huic concilio similia fuerint, & si eandem regulam servaverint, quam in hoc concilio servaverint & secuti sunt Apostoti. Wh●t count. 3. q. ●. c. 2. p. 610. a  but as ordinary Pastors and Elders in this act. That this Synod or Convention was led by the holy Ghost, is evident by vers. 25, 28. where it is said, It seemeth good to the holy Ghost and us,— But that this was the holy Ghost immediately inspiring the Apostles and Elders upon these grounds alleged, I deny. But that it was the ordinary concurrence of the spirit, such as ordinary Pastors and Elders may have in the truth; And thus Whitaker himself (notwithstanding all those former passages) affirms, saying, That other lawful Counsels may in like manner assert their decrees to be the decrees of the holy Ghost, if they were like to this Council, and if they did observe the same rule which the Apostles did observe and follow in this Council, meaning the word of truth.  
And indeed if otherwise, then either we have no pattern for Synods, or else all Synods do act with the same spirit. I say, either we must with the Papists say, That all Synods are infallble; or we must say with the Socinians and Arminians, we have no pattern for Synods at all. And thus I have showed you, that the Apostles and Elders in this Synodical Convention were not immediately inspired, nor had they an extraordinary concurrence of the spirit; nor did they act by their Apostolical spirit, but as ordinary Pastors. And in this we have the concurrence of some of the Brethren, who have written on this subject, The Apostles did not in this great Convention determine the matter by Apostolical authority, 
Cotton. Keys, p. 48, 49.  from immediate revelation, but they assembled together with the Elders to consider of the matter, ver 6. and a multitude of brethren together with them, vers. 12, 22, 23. And after searching out the cause by an ordinary means of disputation, vers. 7. Peter cleared it by the witness of the spirit to his Ministry in Cornelius family; Paul and Barnabas, by the like effect of their Ministry among the Gentiles; James confirmed the same by the testimony of the Prophets; wherewith the whole Synod being satisfied, they determine of a judicial sentence, in which they censure the false teachers, as troublers of the Church, subverters of souls: They reject the imposition of Circumcision, as an insupportable yoke: They impose on the Churches none but some necessary observations, and them by way of that authority, which the Lord had given them, vers. 28. By all which you see, it is fully granted by some of the Brethren themselves, That the Apostles in this Convention did not act as Apostles, or as men immediately inspired. And so much for the first great Objection: we come to the second.  
Object. 2. But it will be said, Though it be granted that a Synod hath power to counsel, admonish, rebuke an erring Church; nay, and to publish their errors to other Churches, to caution other Churches to beware of them; yea, and to declare those erring Churches unworthy communion, and to charge other Churches to withdraw from them; yet notwithstanding all this, suppose that an erring Church will yet persist in its error, and will not be healed and reclaimed, hath a Synod no further power to put forth to the gaining of them? May not a Synod proceed to further censure, viz. the Excommunication of such an erring obstinate Church?  
Answ. And here indeed is the great knot of the controversy; this is the great dividing point between some of the Brethren on both parts at this time. In the perusal of Discourses, I find men various in their thoughts concerning this. I will lay down five several opinions about this Question.  
1. Some say that no Church, or member of any Church, is under the jurisdiction of any Church, or Church of Churches whatever, but that every single Congregation is a Church of Christ, and hath full and entire power within itself to administer ordinances, dispense censures, and independent upon any other, or others, either for the enjoyment or employment of this power; and when they seek to other Churches, it is for assistance and direction, not for precepts and injunctions: It is not to add to their authority, but to strengthen their ability in the managing of it. 
Park polit. eccls l. 3. p. 335.   
2. Others say, That not only person's, but Churches also are subordinate unto the power and jurisdiction of a Synod, or Church of Churches; and that a Synod hath not only power to excommunicate erroneous persons, but erring Churches also, if they will not be reclaimed. And this they establish by way of proportion upon Matth. 18. Go tell the Church; of which before: and say there is the same reason for the Excommunication of whole Churches, as of some persons in them, viz. the taking away the scandal, the conversion of the sinners, and the preserving of other Churches from seduction. As two or three persons may scandal and give offence to one Church; so may two or three Churches give offence and scandal to many Sister Churches. The Apostle implies so much, 1 Cor. 10.32. 
1 Cor. 10.32.  where he saith, Give no offence, neither to the Jew, nor to the Gentile, nor to the Church of God. And if Churches may be offended, certainly Churches may offend. And therefore without doubt Christ, who hath provided remedies for the scandal and offences that may arise among a few, in a particular Congregation, hath not l●ft many Churches and Congregations without some remedy against the scandals and offences of a few. Certainly remedies there are. And some think th' s, viz. Excommunication: and say, a Church falls under a twofold consideration.  
1. As having communion with itself. 
Pagets power of Classes & Synods, p. 109. in answer to D. Ames.   
2. As having communion with other Churches. Though a Church cannot be cast out of communion with itself: Yet it may be cast out of communion with other Churches of Christ. So Paget in answer to D. Ames.  
3. Some again think that a whole Church is not to be excommunicated; and yet not upon D. Ames grounds, because a Church cannot be cast out of communion with itself, etc. 
Ames. Cas. consc. l. 4. c. 29.  Nor yet upon this ground, because the other remedies alleged are sufficient remedies. But for this reason, because probably the whole Church is not corrupted, and it were better to spare many offenders, then to censure one innocent. And therefore it is judged safer that this censure of Excommunication should be dispensed distributively, rather than collectively, by singling out the chief offenders in a Congregation, rather than by the cutting off the whole body and society. And this is one thing objected against the sentence of Non-communion, that it doth without any distinction or difference cut off a whole Church from communion and fellowship with other Churches of Christ, when it may be the whole Church is not corrupted and guilty.  
4. Some think the way to deal with an heretical Church, if I may so call it, is not by Excommunication, but by dissolution of the society. But this not being a Church-censure, I have nothing to do with it here.  
5. And lastly, Some think, That though a Synod cannot excommunicate an erring Church, yet may they do that which is proportionable to it, they may censure them, condemn them, forsake them, reject them, and render them odious to other Churches for their errors. And if this be not Excommunication, yet certainly it is analogical and proportionable to Excommunication. 
Ames. cas. consc l 4. c. 29 q 11. thes 26.  So Ames. And is held by some to be itself Excommunication. The learned Author of the book entitled, Observations and annotations upon the Apolog. Narration, p. 43. hath this expression to those Brethren, It is a mistake in you to think that in declaring of your non-communion with other Churches, you do not excommunicate them; for what is Excommunication, but a privation of Cimmunion? etc.  
And indeed Excommunication being an ecclesiastical word, and not found in Scripture, and the substance of that we find in Scripture being done, why do we lengthen out the contention.  
Object. 3. But it will perhaps be said by some, That all this is not Excommunication, this is but the half of it, the negative part of it, and not the positive part of it, which indeed is that wherein the proper nature of Excommunication doth lie, viz. a delivering up to Satan.  
Answ. And here we are now come up to the highest step of the controversy: This is the— the very point of the difference.  
1. For the first part of the Objection, That this is not Excommunication, because it wants the positive part. To me it seems evident, that which is granted by Aims in the fifth opinion, and which our Brethren grant in the sentence of non-communion; hath something positive, as well as negative in it: Yea, but you will say, here is not the delivering up to Satan, and in that consists the formality of this sentence of Excommunication.  
Indeed this is a great Question, and requires more pains and time, than I can spend about it.  
1. Some there are indeed that think in this to lie the formality of the censure, viz. The delivering up to Satan.  
2. Some again think it a higher and more dreadful degree of the sentence. The author of the Observations, on the Ap●l. Nar p. 43.  
3. Others think this, Delivering up to Satan, to be a fruit and consequent of the sentence, and not of the formality of it.  
4. And there are some that think, that this delivering up to Satan, is neither of the formality of the sentence, nor yet a fruit and consequent of it, but an act of Apostolical power, put forth by the Apostles towards eminent and great offenders: And such an act as ordinary Pastors and Elders, neither in the Apostles days, nor ever since could put forth, being a power proper to the Apostles only, 
Pet. Molin. vat. c. 11. p. 10●. De potestate Apostolorum in corpora.  whereby they delivered up the bodies of great offenders to be tormented by Satan, That the soul might be saved in the day of Christ.  
And this they call that virga Apostolica, which you read of, 1 Cor. 4.21. Shall I come to you with a rod? Such a rod as Peter came withal to Ananias and Sapphira: such an one as Paul put forth to Elymas the Sorcerer, and such an one as he put forth to Hymeneus and Alexander, 1 Tim. 1.20. and towards the incestuous person, 1 Cor. 5.3, 5. I have decreed that this man shall be delivered to Satan for the destruction of the flesh. That is, say they (for I will give you their thoughts) for the punishing and tormenting of the body by weakness, sickness, griefs, etc. for so by flesh they understand the body. 
* Cum spirit●● manifestè hic significat animam, necesse e●t per ●a●nem spiritui o●positam corpu● intell●g● Mol. p. 100L.  And say the opposition here between flesh and spirit doth make much for it; for if by spirit be meant the soul, as in this place it must, then by fl●sh to hold the opposition must needs be meant the body: and the sense will then be, he hath delivered such an one to Satan for the d struction of the flesh, that is, for the punishing and tormenting of the body; which they exemplify in Job, that the spirit, that is the soul, may thereby be brought to repentance, and saved in the day of the Lord; and this extraordinary and miraculous power of inflicting torments on the bodies of eminent malefactors, in the Apostles days, is conceived by some to be afforded to the Apostles for to supply and make up the defect of the Magistrates power, which they wanted in those days.  
But yet they deny not but that Paul would have the incestuous person to be cast out of Communion with the Church; but this he would have done by the Church of Corinth, and by the authority of the ordinary Elders, as appears, vers. 7. Purge out therefore the old leaven, that ye may be a new lump: so in vers. 13. Put away therefore from among yourselves that wicked person. But when the Apostle speaketh about delivering to Satan, he doth not expect the consent of the Church of Corinth, but decrees this by his apostolical power and authority: to which decree of his, he requires the Church's consent to be joined, as he saith, I, as absent in body, but present in spirit, have decreed, that he that hath done this thing should be delivered up to Satan. And that which he adds, When ye are gathered together, and my spirit; it is not to be understood (say they) as if the decree of the Apostle did depend upon the consent of the Church, but having decreed, he requires their assent to it. And this they prove in the example of Hymenaeus and Alexander, whom he delivered up to Satan without the consent of any Church what ever.  
So that you see there is a great deal of difference in men's thoughts concerning this delivering up to Satan.  
1. Some you see would have it an act of apostelicall power, and a punishment inflicted upon the body, and not Excommunication; they find it not in the first institution of this ordinance, Matth. 18.17. nor do they think Satan a fi● instrument to bring about those holy ends, for which this ordinance was instituted. And how ever Satan may do much good to the souls of God's people against his will occasionally, and accidentally by his buffet and temptations, yet it sounds harsh to them that God should set up so solemn and holy an ordinance as this is, to continue in the Church, while Christ hath a Church on earth, wherein Satan is so fare honoured, as to be serviceable and instrumental in the saving of souls, etc.—  
2. Some will have this delivering up to Satan, of the formality of the sentence, urging the Apostles phrase of speech, in the 1 Cor. 5. to import so much to us.  
3. Some again assert it to be a further and more dreadful degree of this censure.  
4. And others say, it is not of the formality of the censure, but a fruit and consequent of it.  
Now, if it be the first of these, viz. an act of apostolical power, as many conceive, who yet hold up this ordinance of Excommunication, yea, and from that place also, 1 Cor. 5.2, 7, 13. then did it die with the Apostles, and we have nothing to do with it: It is utterly inimitable and impracticable, by ordinary Elders and officers. And if it be the second, viz. That this delivering up to Satan be the formality of Excommunication, than it will follow, when there is not such a delivering up to Satan, there is no Excommunication: which I think few will say. And the condition of persons, not only censured, but censuring, doth prevail much with me not to think: and if it be the third, viz. a further degree of the censure, then either a degree prudentially to be annexed according to the atrocity and heinousness of the fact; of which I see not any warrant: or it is a degree necessarily to be added: and if so, then is it inseparable from the censure, nor can the censure be dispensed without it, and so it is of the formality of it; which to me is not so evident. But if this delivering up to Satan be the consequent and fruit of the censure, as the fourth opinion saith, and many upon good grounds do choose rather to affirm; then the controversy will be at an end in this particular. For those brethren of the congregational way do affirm, That when a Synod met together in the Name of Christ, 
Burrough. Heart division, p. 44.  have in the authority of Christ solemnly judged, condemned, and censured such an erring Church, to be such an one as hath no right to any Church-ordinance, nor is to have any communion with the Churches of Christ: if this judgement be right, than such a Congregation is thereby put out of the kingdom of Christ, and consequently is put under the power, and kingdom of Satan.  
And thus I have done with the answer to the Objections, and with that have at length finished this discourse of Church power, as relating to this Question, The suppressing of error, and reducing of erroneous persons. Yet give me leave before I shut up this work (in regard it is a better work to unite, then to divide; to compound differences, then to heighten and increase them) to lay down the grants of our brethren of the congregational-way unto this Question. In which we shall tell you what materials they will afford us to the making up of this Fabric.  
And first, though they expressly say, that every particular Congregation is a Church of Christ, and hath right to decide its own controversies, and to conclude it's own differences, (instancing in the Church of Antioch, whose endeavours among themselves to end their difference, and conclude the controversy which arose, 
●. H●●rt divisions, p. 43.  before ever they purposed to go to Jerusalem, doth clearly demonstrate that they had right, though they wanted power) yet they affirm that such a Church is to render an account to other Churches of Christ of their actions. And this is not arbitrary that they may, or may not do it, but they are bound in conscience to it, as a duty they owe to God, and to their sister-Churches.  

Ibid.  2. They grant that a consociation of Churches in Synods, consisting of Ministers and Elders, is a precious ordinance of Jesus Christ for the preserving of the Churches against errors, schisms, and scandals.  
3. They grant that in case a particular Church or Congregation, either want light or unity among themselves, that they are not able to determine and conclude their own controversies, 
Cotton Keys, p. 48  either they are too difficult, by reason of want of light, or too hard, for want of love, or by reason of division among themselves, that then it is their duty to repair unto a Synod, or consociation of Churches, for their help and assistance to the determining of their doubts and controversies. And this they conclude upon these two grounds or reasons.  
1. The want of power in such a Church, to pass a binding sentence. Where error or scandal is maintained by a faction's, the promise of binding and losing made to the Church, 
Ecclesia errans vel li●igans, non ligat.  is not given to the Church, when it is leavened with error and variance. It is a maxim, The censure of an erring or disagreeing Church doth not bind; it is required a Church should agree, and agree in Christ's name, that is, in the truth, Matth. 18.19, 20. otherwise their censure is of no power.  
3. They conclude this from the pattern, in Act. 15. which pattern clearly shows to whom the power and authority is committed, when there groweth offence and difference in a Church, even to a consociation of Churches, etc.  
4. They grant these Synods thus convened have power further than to counsel an erring Church, they have a power from Christ to admonish men or Churches in his name, 
Cotton. K is. p. 53.  when they see a Church to walk in any way of error, and their admonitions are more than brotherly persuasions, for they carry with them the authority of Jesus Christ; and that a Church fallen into error and offence, is subject both to the admonitions of other Churches, and to the determinations, and judicial sentence of a Synod for direction, in a way of truth and peace. And this, say they, ariseth from that was spoken before; The sentence of an erring nor of a disagreeing Church doth bind: and therefore in case a Church fail in either, viz. truth or peace, a Synod is the first subject of power, and such a Church doth fall under the censure of a Synod.  
5. They grant that if there be cause given, either of error, or of scandal, A Synod hath power in the name of Christ to declare such Churches to be subverters of the faith, 
Heart divisions. p. 43.  or scandalous and offensive, to shame them to all Sister and neighbour Churches.  
6. They grant that a Synod may by a solemn act, and in the name of Jesus Christ, renounce any further communion with such Churches, till they be reform, 
Ibid.  and may in the same name declare and publish those erring Churches are not to be received into fellowship with any of the Churches of Christ; 
Cotton, Keys, p. 25  nor to have communion one with another in the ordinances of Christ. Here is now a great deal. And one of the brethren hints something more in that expression of his. We dare not say that the power of a Synod reacheth no further than to give counsel: For, saith he, such as their ends be, for which according to God they do assemble, such is the power given them of God to attain those ends: as they meet to minister light and peace to such Churches as lie in error or variance: so they have power by the grace of Christ, not only to give light and counsel in matter of truth and practice, but also to command and enjoin things to be believed and done: the express words of the Synodical letter imply so much, Act. 15.27. It seemeth good to the holy Ghost and us; to lay upon you no other burden. This burden therefore, to observe those necessary things, which they speak of, they had power to impose; it is an act of the binding power of the keys to bind burdens, and this binding power ariseth not only materially from the weight of the matters imposed,— but also formally from the authority of the Synod, which being an ordinance of Christ, bindeth the more for the Synods sake.  
So that here you see is a great agreement, all the difference is in point of Excommunication; they conceive a Synod hath not power to excommunicate either Churches or persons.  
1. And for Churches, in that many of the brethren agree with them, and say, as I told you, a whole Church is not to be excommunicated: and for those that dissent and say, whole Churches may be excommunicated, to them they grant not only the half of it, but the substance of the thing, for what is condemning, forsaking, rejecting of a Church, etc. but Excommunication in the substance of it? and so some of the Brethren take it: the least that can be made of it, is Analogical and proportionable to Excommunication.  
2. And for the second, viz. the Excommunication of persons by a Synod, to me, they grant the thing, though not the name; and the Brethren of the other mind say, they think that Excommunication doth not belong to a Synod, Secundum actus elicitos, sed imperatos; It is rather the work of a Synod to enjoin it to be done, then to do it themselves: yet if delivering up to Satan be not of the formality of the sentence of Excommunication, as many of our brethren think, but the consequent and fruit of the censure, 
Bur. Heart divisions, p. 4.  than I see not that there is any difference, as I shown you before.  
And thus I have showed you what materials our brethren will afford us to this building, which I could for my own part rather be content to sit down withal, then by raising it higher, but heighten our confusion, run the mischief of division among ourselves, than which no penal evil can be sadder and more uncomfortable. I wish we might all remember the Apostles rule, Phil. 3.15, 16. Let us therefore as many as be perfect be thus minded, and if in any thing you be otherwise minded, God shall reveal even this unto you. Nevertheless, whereto we have already attained, let us walk by the same rule, mind the same things.  
And thus we have done with the first great means for the suppressing of error, and reducing of erroneous persons, viz. Ecclesiastical. We come now to the second means propounded, which we call civil and magisterial. 
* Non tantum sermo meus quantum mandatum tuum Naz.   
And this is a point of no less concernment, than it is of controversy at this time. 
The second means to suppress error.  It were a sad thing if there were no bounds for error; and as sad it were to go beyond God's bounds for the suppressing of them. I told you in the entrance upon this last Question, it was a tender point, an intricate, subtle controversy, diversely asserted, and as differently maintained. I shall not here deal with this controversy in the latitude of it, only as relating to the Question here propounded: And that I may not lengthen out this discourse too fare, by multiplying needless Questions, and entering upon collateral disputes, I will sum up all that I shall speak to this Question under these five general heads.  
1. We will show you what power the Magistrate may be said not to have.  
2. We will show, what the power of the Magistrate is asserted to be, as relating to this Question.  
3. We will examine, whether such a power be ordained and warranted of God.  
4. Whether such a power be needful in the Church.  
5. And lastly how this power is to be dispensed.  
1. We will begin with the first, viz. What power the Magistrate may be said not to have. In the entrance upon which, let me tell you, by power I mean not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the power of might, but the power of right, not a power taken, but a power given, and that not by men, but by God; an authoritative power wherewith he is invested of God; for, Id possumus, quod jure possumus. And in that sense I speak of the Magistrates power thorough this discourse. And first then,  
1. The Magistrate hath not an absolute power to do what he pleaseth in the things of God. The object of religion is a supernatural good, and for that we are not to depend upon the will of man, but the will of God, that which he hath commanded we must do, Ezek. 20. When Magistrates go beyond the bounds of the Word, they take upon them a greater power than God hath given them: they are Gods Ministers, Rom. 13. and therefore their wills are to be subordinate to the will of their Master, and upon all their injunctions should be engraven, what the Apostle saith to the Corinthians, 1 Cor. 14 38. The things that I writ unto you are the commandments of the Lord. It is the Prerogative royal of God and Christ, to command things, because they will, and cannot be usurped by any mortal man, without high injury to Jesus Christ. Tertullian hath a passage to this purpose, 
Iniquam exeractu do mi●ationē, si ideo r●g●vis licere qu a vultis. non quia ●●buit non licere. Tertul. A pol a●vers. Gent.  You exercise an unjust dominion over others; if you therefore deny a thing may be d ne, because you will, not because it ought not to be done. It was a h●gh presumption of Constantius, who when he would compel the Orthodox Christians to embrace Arianism, uttered these words, Quod ego volo, pro canone sit, That which I will, shall stand for a law. In this also Jeroboam and Nabuchadnezzar offended, when they would command things upon their own will, not only without, but contrary to the will of God. This proved a dangerous rock to them, and will be to any who shall follow their steps. God is a jealous God, and cannot brook with any rival in matter of his worship. As they cannot command, so we cannot thus obey without sin and dishonour to God. Christ bids us in this sense, Call no man Rabbi. And the Apostle enjoins us not to be the servants of men, which then we are in a high measure, when the warrant of our actions is only taken from the will and pleasure of men, 
Vid. Pare●̄. in Rom. 13 praecog. 3. & propos. 6. Justinianus im●erator agnovit Catholicam fidem nullam innovationem posse recipere ex authoritate principu●s, sed solunmodò confirmatiorem & virdicationem. Po estates suo loco humanas suscipin●us, donec contid Deum suas erigant voluntates. Synac.  when we shall subjugate and vassal our understandings and consciences, to the mere commands and dictates of men. And so much for the first.  
2. The Magistrate hath no power against God. God never set up a power against himself: he is the minister of God, and all his power is subordinate to the will and glory of God. All which being granted, I need not to say any more of it.  
3. The Magistrate hath no power to enforce the conscience of any. Conscience rightly understood falls under no power, but the power of God alone. I have read it was the speech of Stephen King of Poland, I am King of men, and not of consciences, a Commander of bodies, and not of souls. All power is usually expressed in Scripture by this Metaphor of Keys: and though God hath committed many Keys, much power to man, yet there are three Keys which God doth reserve and keep in his own hands only.  
1. The Key of the womb, he shuts it, Gen. 20.18. and he opens it at his pleasure, Gen. 30.22.  
2. The Key of the grave, 1 Sam. 2 6. The Lord killeth and maketh alive, he bringeth down to the grave, and bringeth up; he, and he alone doth this.  
3. The Key of the conscience, Act. 16.14. He opened the heart of Lydia, and he opens so as none can shut, and shuts so as none can open. This power over the heart and conscience, God hath reserved in his own hands. It was the speech of one, God hath reserved three things to himself, 1. To make some thing of nothing. 2. To know things future. 3. To rule over consciences. A dominion that is proper to God alone: men may tyrannize, but they can never rule over the consciences of men. Conscience falls under no subjection, but Gods alone. The Turks and Persians themselves, though they have upheld and propagated their way by the sword, yet they acknowledge that the conscience neither can, nor aught to be compelled. Conscience is like a Virgin which cannot be forced, [Lex nostra non se vindicat ultore gladio, Tertul.] Men may persuade, but they can never compel conscience, according to that old maxim, Religio suaderi potest, cogi non potest, Men may be persuaded into a religion, but they can never be compelled unto it. 
Nihil est tam vo●un tarium quam religio, in qua s● animus sacrifican●es eversus, jam sublata, jam nulla est. Lactant. Instit. l. 5. c. 19 Procop in ●eca histo.  It lies as a blot upon Justinian, that he compelled the Samaritans to embrace the Christian faith. And it is more condemnable in the Papists among the Indies, of which they find no more fruit, then with the Moors of Granado, who were forced to Mass in the morning, and freely practised Mahome tanisme in the afternoon. Like those we read of, 2 King. 17.33. who, because of the Lions, feared the Lord, but served their own gods. Those acts of conscience which are internal, are free and uncogible, they fall not under man's cognizance; nor, if they did, do they fall under man's power. No power on earth, can either judge or punish the internal acts of the mind. The Question is not here about the elicit acts of conscience, but the imperate, commanded and external acts: It is easily granted, That no power on earth is able to compel the former, the internal acts of the mind and conscience; but the dispute will be about the later, the external acts, either in the restraint or constraint of them. Of which more anon.  
4. The Magistrate hath no power properly called Church-power; though he have a power about the business of the Church, and the affairs of worship, yet he hath not any power properly called Church-power. He is helpful to the government of the Church: but in this sense, no Church-governour: The Church hath the exercise of her power from him, but not the power itself: the Magistrate gives ability, but doth not give the authority: The Church, say Divines, hath protection and encouragement from him, but hath her authority and power from Christ. I find divers opinions among men about this.  
1. Some say that the Magistrate hath all power.  
2. Some say he hath no power in matters of Religion.  
1. Some say he hath all power, and that the government of the Church is by God devolved upon the civil Magistrate, whereby the Magistrate is the head of the Church, and hath a Nomothetick and legislative power in things ecclesiastical; which power, say they, is not only ecclesiastic in respect of the object, being exercised about Church matters, but in respect of the subject, or person exercising, whom they make to be a mixed person, and hath a mixed power, 
Salcobridgensis, p. 121.  and by virtue of his office can act and exercise it.  
I shall not speak much to it, it is a discourse by the by: only I shall tell you, that Pareus (who gives more to the Magistrate in this particular than others of his brethren; yet) saith, That the civil Magistrate is not to assume to himself any proper parts of Ecclesiastical ministry, as to preach, to administer censures, Sacraments, etc. and he gives these two reasons of it. 1. Because he is not called to this office. 
Vedel. de Episcop. Constant. q. 2.  Christ did not say to him, Go and preach the Gospel and baptise: and therefore being not called to it, he ought not to assume it; No man (saith the Apostle) taketh this Ministry upon himself, but he that is called of God, Heb. 5.4. 
Pareus in Rom. 13. prop. 3.  nor is he (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to intermeddle in other matters not proper to his station, 1 Pet. 4.15. but every one is to abide in the same calling, wherein he is called. And he gives a second reason, lest they incur the sin and punishment of Jeroboam and Vzziah; one of whom had his arm dried up; the other was strucken with leprosy, 1 Kin. 13. 2 Chron. 26. And the same Author a little after, answering this Question, 
Par. in Ro. 13. dub. 5. in append. adsol. arg. resp. 1.  Whether ecclesiastical power doth reside in the Prince? He saith ecclesiastical power is twofold, 1. Proper and internal. 2. Improper and external. This distinction he foundeth upon that speech of Constantine to the Bishops, Vot quidem intra. etc. The first of these he affirms to be exercised by ecclesiastical persons, ecclesiastically: The other, vix. Externall, and improperly called Church-power, he saith may be exercised by the Magistrate. Calvin speaks more home, 
Calvin in Amos. c. 7. v. 13.  They are (saith he) inconsiderate men, who make Magistrates too spiritual ● this evil (saith he) prevails in Germany, and in the countries' round about us; we find what fruit grows from this root; namely, that those who are in power, think themselves so spiritual, that there is no other ecclesiastical government; this sacrilege comes in violently among us, because they cannot measure their office within its due bounds. Thus he.  
Indeed it hath usually been distinguished, between Church-power, & civil power; & between officers in the Church, & officers of State; and that the one is Gods officer, or Christ's, as God; The other is Christ's officer, as Mediator; the one belongs unto his general kingdom, and rule over all; the other belongs to his Mediatory kingdom, or government over his Church. Christ is a head of supereminence to all, but a head of influence to his Church only. As he is God, so he is head of all principalities, and all powers govern by him; but as he is Mediator, so he is head only of his body, and all officers therein, 
Eph. 1.21.  have their authority from him, and are said to manage their office under, and for Christ. In the name of Christ they do assemble, Matth. 18.20. In his Name they preach, Luk. 24.27. Act. 4.17, 18. In his Name they baptise, Act. 2.38. Ast. 4.12, 16. Act. 19.2. In his Name do they administer censures, 1 Cor. 5.5.  
And if the Magistrate be invested with such a power, then either as a Magistrate, or as a Christian Magistrate. Not the first; for then every Magistrate hath it without exception, even Pagans and Heathens, and such as know not God and Christ, not were ever yet baptised, not any member of the Church: if you say, as he is a Christian Magistrate, it will be said that his Christianity doth add no further authority to him, but further ability to execute his authority; this is but potestas executiva, the gracious ability to exercise that power which he had before, and sinned in that was a talon buried up, and not employed for Christ. And for that place which is usually alleged, 1 Cor. 12.28 God hath placed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Governments in his Church: I say first that the Apostle doth there speak of ecclesiastical and spiritual officers; and therefore it is strange that civil government should come in the enumeration of Church-officers.  
2. I say the Apostle spoke there of such government as the Church had at that time; he saith, God hath placed in his Church: and thence Calvin takes up an argument to prove that the Apostle in that place spoke of ecclesiastical, and not of civil government, because at that time the Church enjoyed not such a privilege. But of this sufficient. We come to the second, which certainly is an extreme on the other hand, viz.  
2. That the Magistrate hath no power in matters of religion. It was the speech of Donatus, What hath the Emperor to do with the Church? 
Quid est imperatori cum ecclesia? Imperator in div●nis nullum j●● habet. Optat. l. 3, count P●rmen. par. 1367.  The Magistrate hath no right to meddle about things that are divine. We shall speak fuller to this by and by; only here I shall clear some expressions, which we usually read among learned men, from some mistakes that may be fastened on them, and give too much strong●h to such a position as this, viz. That the Magistrates power doth not reach to matters of Religion. We often read in the writings of learned men of a difference made between Church-power and civil power, chief in their objects, and in their ends. 1. That the object of the Magistrates power is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earthly things, or the things of this life: the object of Church-power is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual things, and matters concern a better life. 2. They say, The end of Magistracy is the preservation of peace, and the external tranquillity of the Commonwealth: but the end of Church-power is the good and edifying of the body of Christ. We had need to speak something of this, it hath been too fare extended. And therefore.  
1. To the first of these. I say. 1. That though the things of this life be the object of the Magistrates power, yet are they not the sole and adequate object of it. Spiritual and heavenly things do fall in under the object of his power also, as well as temporal: He is called a nursing father to the Church: he is, Custos & vindex utriusque inbulae, 
Sed ita distinguuntur, ut in modo procura●●i, rex politicè sua parts oget, & sacerdos ecclesiasticè suas Ame. de consc. l. c. 25 thes. S. Ames. Medul. Theol. l 2. c. 17. thes. 48, 49.  the keeper and revenger of both tables of the Law, Deu. 17.18 Josh 1.8. Rom. 134. The affairs of Jehovah, and the matters of the King are not so different (saith Ames) as that the care and knowledge of the things of God, belongeth not to the King. But they are thus distinguished, that in the execution of them, the King performs his part in a political way; the officers of the Church, in an ecclesiastical way.  
2. I say yet further, That though the power of the Magistrate, and the power of the Church do not differ in their material objects, yet they differ in their formal objects. The Magistrate, as a Magistrate, and the Church, as the Church, in the name of Christ, may command and forbid one and the same thing, viz. They may command the sanctification of the Lords day, or they may forbid blasphemy, idolatry. Here their objects are materially the same, But now they differ formally; the Magistrate he commands or forbids upon penalty of bodily punishment; but the Church upon pain of ecclesiastical censures; 
Leg Ames. Med. Theol. l 2. c. 17. thes 48.  the Magistrate upon civil mulcts, the Church upon spiritual penalties. And this may be thought one reason, why many holy and reverend Divines have asserted the object of the power of the Magistrate, qua talis, to be the external man, and the things of this life, because that he doth bring about higher ends by more external, and not such spiritual ways as the Church doth.  
2. And what I say hereof the object of the power of the Magistrate, I may say also of his end. The end of the Magistrate is not so different from the Church, but they may meet together, and as they agree in their objects, so these powers may also agree in their ends. Though the preservation of peace, and the quiet of the Commonwealth, be the end of Magistracy, yet I conceive it is not the only, not the adequate end; external peace to me seems too narrow for to be the end of Magistracy, who is a nursing father to the Church, and whose power reacheth as well to the settling and advancing the true worship of God, as to the external peace, and safety of his kingdoms; and to the helping of men, as Christians, as well as helping them, as men, though he do endeavour to compass and bring about these ends, in a different way to the Church, the one by carnal, the other by spiritual weapons; the one more externally, the other more internally and divinely. And this, I conceive, is plain from Rom. 13.4. He is the minister of God to thee for good, but if thou do that which is evil, he afraid, for he beareth not the sword in vain; where by good and evil, which the Magistrate, as a Magistrate, doth procure, I conceive is not only meant the natural happiness and quiet life of civil society; but also the good and evil which concerns us as Christians. And therefore his end is higher than mere civil peace and tranquillity, being he is a Magistrate, not only of our good and evil, as men, but our good and evil, as Christians: but yet the way he procures this is different from the Church, the one, as I told you, being in a more spiritual and heavenly way; the other in a civil and external way. And thus much shall serve for the answer to the second opinion, and also to the fourth particular branch laid down, What the Magistrates power was not. Besides these there may be other branches laid down, but I shall desire to wave them, and shall fall upon the second Question.  
Qu. 2. What the power of the Magistrate is asserted to be, as relating to this Question.  
And here I find three several opinions, two of them are extremes, the third is the middle between both, and conceived nearest to the truth.  
1. The first extreme is that of the Papists, who say, That the Magistrate is by fire and sword to extirpate all error and heresy, that is, all religions which do not agree with Rome; 
See Suarez de triplici virture. Tract. 1. disput. 23. Sect. ●.  for they call all those Heretics that are not of the faith of Rome, that so having put us into a bears skin, they may with some colour woorty us.  
2. The second extreme is, That the Magistrate hath no power to deal with any opinion whatsoever by civil coercive means. Others more warily inf●rt, If it be not evidently and manifestly destructive, and disturbing to the peace of the Commonwealth. But the meaning is this, that there ought to be a liberty for all opinions; and the Magistrate is only to be an indifferent spectator, and not to take care what religion men are on, whether Papists, Jews, Pagans, Socinians, Macedonians, or what ever: If they be not inconsistent with the government of the Commonwealth, they are to look no farther, they are not to matter, how or whether they worship God at all, or what their opinions and practices are. And so in effect the Magistrate must say with Tiberius, 
Tacit in Tiberio.  Deorum injurius Dijs curae, Let the Gods make care for wrongs done against themselves. Or with the Emperor Alexander, 
juris jurandi contempta religio satis Deum ultorem habet.  It is sufficient that the breach of an oath hath God to be the avenger: with G●llio, they must care for none of these things. They may revenge injuries done against them, but may not meddle with those done against God; they may suppress their enemies, but must not meddle with God's enemies; They may punish those who seek to draw away a people from the obedience of the Magistrate, but not those who labour to draw away a people from the truth of the Gospel, and obedience to God. An opinion certainly as wide as the former. Without doubt the object of the Magistrates power, is not simply a peaceable life, and the external peace of humane societies, as I shown before: he is a nursing father to the Church; he is the minister of God for good, and religion is the chief good, and therefore the object of his power is not simply external peace, but godliness and honesty, 1 Tim. 2.2. which he may endeavour to advance by his secular power, and in civil and politic ways. It was the speech of Augustine, Will any one that is in his right wits, say unto Kings, It doth not concern you in your kingdom, who will be religious, or who will be sacrilegious? Intimating it was a madness for any, to think the King had nothing to do in matter of religion. 
* Quis ment sobrius dicat regibus, non ad vos pertinet, quis in regno vestro velit esse rel●giosus vel sacrilegut● Au. de correct. donat. c. 13.  Certainly, though it should be granted that the Magistrate were God's officer, not Christ's, as Mediator, yet it will not weaken this truth, which we assert; for it cannot be but that God who hath made it his design to preserve and advance the kingdom of Christ, should especially aim at it in the constituting and setting up a government in the world. Julian saw this well enough; and therefore it was the counter design of that Apostate, to tolerate and grant liberty to Pagans', and all sorts of heresies, that by suffering all these weeds to grow up, he might choke up the vitals of Christianity, and weaken the kingdom of Christ, and overthrow the truth of the Gospel, which was the object of his envy and malice. This was also the practice and sin of other Emperors, Valens the Arian did the like: and indeed such a course is the speediest way, to destroy all godliness, to suppress the truth, and to bring in all mischief to Church and State. It is the speech of one, Liberty for all opinions, is the speediest way of embroiling States, of ruining Churches, of erecting a Pantheon in every City: That of omnium Deorum among the Romans, of omnium sanctorum among the Papists, offends less than this of omnium sectarum here in England. Sure I am, one God, one faith, one Mediator was Catholic doctrine in Paul's time; every variation from a unity, is a step to a nullity: if ever England come from one ●eligion to all, she will quickly go from all to none.  
Certainly the toleration of all Religions, as it is against nature, against Scripture, against reason, so it cannot choose but be destructive to peace and truth. But of this more afterwards. These are the two extremes, which certainly are wide of the truth. We come to the third opinion, which lies between these two, and is conceived to be most agreeable to truth. It is this.  
3. That the Magistrate hath power, and it is his duty to suppress and punish heresy and error, less or more, according to the nature and degree of the error, and the evil or disturbance brought upon the Churches or State. And in this order he may proceed, when some dangerous opinions do arise.  
1. He may call a Synod, or an Assembly of godly, holy, learned men to examine those opinions.  
2. After examination, the opinions being evidenced to be dangerous and erroneous, he may prohibit them.  
3. He may also make laws, 
Serviant Reges terrae Christ● etia● lege● ferendo pro Christo. Aug. Par. Rom. 13. prop 4. Cod. l. 1. Tit. ●. 7. Socrat l. 5. c. 7.  and penal Statutes against such opinionists.  
4 He may also put those laws in execution, when other means will not reclaim them. And thus the Princes and Emperors did in former times: if those examples of Constantine, Theodosius, Valentinian, Justinian, etc. be of any weight, which I confess will be but of little, if the word will not allow it. And therefore we will come to the third Question, which is,  
Quest. 3. Whether this power, which is asserted in the former Question, be a power which is warranted and ordained of God?  
And this is needful to be cleared; it is the main of all; for, if it cannot be evidenced that the Magistrate is endued with such a power, it will then follow, that he is an usurper, and brings guilt upon his own soul in the exercise of it.  
1. First than it is clear (de facto) that Magistrates have exercised such a power, as appears in the examples of Asa, Josiah, and others; as is evident from 1 King. 18 40. 2 Chron. 15.13. 1 King. 15.13. 2 King. 23, 20. 2 King. 10 11, 24. All which places do evidence, that pious Kings and Magistrates have exercised such a power. There is not any scruple of that. All the Question will be, whether they did exercise this power de jure, by virtue of any divine precept, or upon God's ordination: To which I say.  
Secondly, That these Magistrates did exercise this power upon God's warrant, and by virtue of his ordination, is evident by Deut. 13.5, 6, 7 8, 9, 10. where you read of a law enjoined for the stoning and killing those who secretly attempted to entice the people of God to go after other gods. You have another, Exod. 22.20. He that sacrifieth to any god, save only the Lord only, he shall be utterly destroyed. You have another, in Levit. 24.16. He that blasphemeth the name of the Lord, he shall surely be put to death. Another, Deut. 17.2, 3, 4, 5.  
Object. But it will be said, We read this in the old Testament, but where have we any precept or precedent for it in the New?  
Answ. 1. We read that this was commanded and practised under the old Testament. And we do not read that ever that command was repealed, or this practice prohibited, and forbidden in the New.  
2. If those precepts and precedents in this point do not concern us, than it must be showed, that those rules and patterns, which we read under the old Testament, were not intended by the holy Ghost to bind us.  
3. The very same thing was prophesied of the times of the Gospel, now under the new Testament, Zech. 13.3. It shall come to pass, that he that takes upon him to prophesy, that his father and mother that begat him, sh●ll say unto him, Thou shalt not live, for thou speakest lies in the name of the Lord; and his father and his mother which begat him shall thrust him thorough when he prophesieth: that is, they shall be the means to procure punishment to be inflicted on him: So shall their hearts be overcome with the love of God, and truth under the Gospel, and set against lies and falsehood, that they shall not indulge and spare it in their dearest relations. So, Isa. 49.23. Revel. 21.24.  
4. This power was juris naturalis, it was of common and natural equity: and such things being constant and immutable, are to be exercised at all times, in all places. Besides  
5. This power was established and exercised upon moral grounds, and for moral ends, as you may see in Deut. 13.5, 11. In the 5th verse you see the ground of the establishing of this power, Because they would turn the heart of the people from the Lord; and this was moral. And in the 11th verse you see the end, wherefore it was to be exercised, That all Israel might hear, and fear, and do no more such wickedness, which was moral also. Now I say, that power, the ground and end whereof is moral and perpetual, even that power must needs be moral and perpetual; but the ground and end of this civil coercive power is moral and perpetual, as I have showed you: therefore is the power perpetual. This cannot be denied; certainly, if the reason, if the ground and end wherefore God ordained this power, be still in force, then is the power also still in force; but the reason, the ground and end wherefore God established this power, and for which he would have it exercised, is still in force, viz. To prevent seduction, and drawing the hearts of people from God, and to make men afraid of publishing, promoting and entertaining such destructive opinions. And therefore the power is still in force.  
6. All men are to improve their talents, and lay out their utmost power and abilities for the service of God, and the advancement of his truth and glory, etc. And the power of the Magistrate being such a talon put into his hands, of the use of which he is to give account; Certainly he is bound to lay it forth for the advancement of God now under the new Testament, as well as under the Old. If there be any difference, undoubtedly it is in this, that seeing the Magistrate hath received greater favours of God now under the new Testament, then w●re dispensed under the old; he lies under greater obligations and engagements, by all his power and authority to serve God, and advance his truth and Gospel, than those under the old.  
7. But seeing places are desired out of the new Testament, to prove that God hath enabled the Magistrate now under the Gospel with such a power; we will therefore see what strength the new Testament will afford us for the proof of it.  
And first let us examine that, Ro. 13.4. If thou do that which is evil, be afraid, for he beareth not the sword in vain, for he is the minister of God, a revenger, to execute wrath upon him that doth evil. Where the Apostle doth not speak of Magistracy in the use, or rather abuse of it, but as it is in God's ordination. And, 1. He calls him the Minister of God, by which be declares he is not to judge for man, but for God; and not only to look to the things which belong to man, but to those things also which appertain to God. 2. The object of this power he makes evil doers, without any limitation, or exception. And we use to say, Non distinguendum ubi Scriptura non distinguit; we are not to distinguish, when the Scripture doth not distinguish, and therefore the Scripture not distinguishing of evil doers, such persons may well fall under the Category of evil doers. And should we restrain this unto evil doers only in a civil sense, than the state of the Church, in regard of the civil Magistrate, should be worse under the new Testament, then under the old; for if then he was to maintain it by his civil power, and now he neither do, nor can, than it must needs follow, the condition of the Church, in respect of the civil Magistrate, is worse now under the new Testament, then under the old. Besides, it would be strange, that it is the duty of the Magistrate to punish injuries done to the state, but not injuries done to God: that he is to punish those who destroy men's bodies, bu● not those who destroy men's souls; that who ever draws away the people from the obedience of the Magistrate, and the laws of the Land must be punished, but they who will draw away a people from the truth of the Gospel, and from the ways of God (as Hymenaeus and Philetus, who ov●rthew the faith of some, 2 Tim. 2.17, 18.) they must not be censured.  
And therefore seeing the new Testament declares the power of the Magistrate, and makes the object of this power evil doing in general, and requires submission in such general terms, therefore may we conclude, that the Lord did leave his people for their subjection to the Magistrate, to the light of nature, and to the equity of those general rules in Scripture in former times. Other places might be alleged, as 1 Pet. 2.13, 14. Submit yourselves to every ordinance of man, for the Lords sake, whether it be to the King as to the suprem●, or unto Governors, which are sent for the punishment of evil doers, and the praise of them that do well. So in the 2 Tim. 2.1, 2. where the Apostle exhorts us to pray for Kings, and them in authority: and he gives this reason, That we may lead a quiet and peaceable life in all godliness and honesty. By which is evident, that the object of his power, is not only things concerning external peace, but such things as concern godliness also; he is to be the promoter of the one, as well as the preserver of the other. And this was prophesied of Magistrates under the Gospel, Isa. 49.23. King's shall be thy nursing fathers, and Queens thy nursing mothers. And the preservation of the civil peace is not enough to afford such a denomination nor adequate to the appellation or title of nursing fathers, and nursing mothers to the Church under the Gospel. And it is said, Revel. 21.24. of the future times of the Gospel, That the Kings of the earth shall bring their glory and honour to the Church. There will be such a time, which declares that they are to be more than mere protectors of their external civil peace. Nor will this, which is usually alleged, weaken this assertion, that if this power do belong to the civil Magistrate, as civil, then to every civil Magistrate, then to Pagan, as well as to Christian Magistrates. For we say, though this power do belong to Magistracy in general, and to all Magistrates, yet all are not fit and abl● to exercise it, the authority belongs to the Pagan, as well as the Christian Magistrate, say Divines, but in a different sense, one hath this power, in actu signato, the other, in actu exercito; one hath the right, but he wants the ability to exercise it, because being ignorant of Christ, and the principles of Christian religion, and thereby wanting the directive power, he cannot use the commanding and executive power.  
And thus much shall serve for answer to the third Question. I have purposely waved Objections, that I might not unnecessarily lengthen out this Discourse, knowing this maxim to be true, Rectum est index sui & obloqui. We come to the  
Quest. 4. Whether such a power be needful to the Church.  
To which I shall give an answer in these few Conclusions.  
Conclus. 1. This civil coercive power i● not only unnecessary, but unlawful to be exercised in the planting of the Church, and bringing men to the faith of Christ. Churches are not to be planted by weapons, 
Lactant instit. l. 5. c. 10.  but by doctrines; not by the power of the sword, but by the efficacy of the Word; not by carnal weapons, but by spiritual means. The Commission that Christ gave his Apostles for the spreading and planting of the Gospel, was only this, Go and teach all Nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost, Mat. 28.19, 20. the like, in Mark 16.15. And Christ tells us his Kingdom is not of this world, for then his servants would fight for him, Joh. 18.36. but that was not the way, to plant or advance his kingdom. Christ hath no need of such carnal weapons for the planting of his Church, or the settling him in his kingdom: the Apostles had a warfare to fight, but the weapons of their warfare were not carnal, but spiritual, and yet strong to pull down the strongest helds of sin and Satan, and to bring every thought in obedience to Christ, 2 Cor. 10.3, 4. They had a sword to wield, but that sword was no other, but the Word of God, the sword of the Spirit, Ephes. 6.17. Revel. 19.15. here were Armies to subdue even Nations to Christ, but these were armies of teachers, not of soldiers, as the Psalmist alludeth, Psal. 68.11. Externall force is not the way of Christ for the spreading his Gospel, and planting of his kingdom: It is true here, Religio suaderi potest, cogi non potest, Men may be persuaded into a religion, but they can never be compelled. All external acts of power are not able to beget internal acts of faith. That is the first.  
Conclus. 2. This civil coercive power is not absolutely, simply, and indispencibly necessary to the being of the Church of Christ upon earth. The Church of Christ had being, and was perfect in its being and operations, when they wanted the privilege and comfort of a civil Magistrate. The Church of Corinth, when the Magistrate was Pagan, 1 Cor. 6.1, 2, 3. was yet a Church sanctified in Christ Jesus, called to be Saints, 1 Cor. 1.2, 4, 5, 7. had power of Excommunication, 1 Cor. 5. 7, 13. was a perfect body of Christ, 1 Cor. 12. was able to edify the whole body, 1 Cor 14 12, 25, 26, 27. and had power of the seals of the Covenant, 1 Cor. 11.20, 21. All which shows this power was not absolutely necessary to the being of the Church of Christ.  
Conclus. 3. This civil coercive power is not absolutely ne-necessary to the propagating and increasing of the Church and kingdom of Christ. And this we see clear, 1. 
Vsque ad Constantini tempora Imperatorum judiciaria authoritas religionem ethnicam mandavit, haec tamen conculcata ind●es suit, nostra autem fides caput exeruit. Grae. am Philosoph●a● si quivis Magistratus prohibuerit, ea statim perit, doctrinam Christianā oppugnant reges, & tamen crescit Clera. Alex. Strom.  By instance and experience of the Primitive Churches. The kingdom of Christ was not only planted, but it was propagated and increased by the industry and labours of a few fishermen, when the Kings of the earth, Non modo minime faventes, sed frementes, were so fare from yielding their concurrence and assistance, that they set all their power and malice against it to suppress it. And till Constantine's time, which was not till the fourth century, some 300 years and upwards after Christ, the Gospel never found any assistance from the secular power, those former Emperors putting forth all their power to condemn and suppress Christian religion, and to command and advance Heathenish superstition and idolatry; yet notwithstanding that it might be evident, our faith is not of man, but of God, the Church increased, the Gospel was propagated, and Paganism and superstition, notwithstanding all these outward supports and props, was dead stro●k and died daily. All which shows the mighty power of God, and of his Go●pel. ●f any Magistrate (saith one) had prohibited the Greek Philosophy, it had quickly perished: but the Kings of the earth oppose Christian Doctrine, and yet it increaseth. All which, as it shows the power of God, and of his Gospel: So it tells us, that there is not an absolute necessity of any secular power, for the planting or propagating of Christ's Gospel and kingdom.  
2. This is also demonstrated by the efficacy: if not sufficiency of spiritual means, wherewith Christ hath furnished his Church for the advancement of these ends, though the Kings of the earth should not lend their assistance.  
1. Christ hath ordained and set up a ministry, which is to continue to the end of the world, Mat. 20 19, 20. and this being strengthened by the Spirit of Christ, is of might to carry on his own ends, to advance his own kingdom, To throw down all strong holds of contrary reasonings, and to bring in subjection every thought to the obedience of Christ, as the Apostle doth declare, 2 Cor. 10.3, 4.  
2. Besides this, Christ hath ordained and appointed censures in his Church, which being faithfully and duly administered, may be efficacious means to preserve the truth, suppress error, and remove out of his kingdom what ever doth offend. And the Primitive Churches in the want of any other assistance, though they were indeed infested with many heresies and dangerous errors, yet had plentiful experience of the efficacy and blessing of these means, whereby the Churches did in a great measure preserve and free themselves from those poisonous errors that did arise among them. All which shows, that the civil coercive power is not of absolute necessity, either to the planting or propagating of Christ's Church and kingdom. But yet,  
Conclus. 4. Although this civil power be not absolutely necessary to the being, yet it is very conducefull, and apprimely requisite to the well-being and flourishing condition of the Churches of Christ in peace and godliness. This the Apostle intimates, in 1 Tim. 2.2. where he exhorts us, To pray for Kings and them in authority, that we may lead a quiet and peaceable life, in all godliness and honesty. And this the Primitive Churches in the first Centuries found, by experience, though in the want and opposition of it, they were kept in being (for God will have his Church on earth, though all the powers of the earth should set themselves against it) yet they were miserably infested, not only with disturbing, but with d structive errors, which threatened the very unbeing of the Churches of Christ. All which tells us how conducefull and requisite this power is, for the preserving of the Churches of Christ in their well-being. Nay, and I say yet further, though this power be not absolutely necessary, yet is it necessary by God's ordination; God hath ordained Magistracy to be the fence of his Churches, the protection of his people; he hath promised they shall be nursing fathers, and nursing mothers to the Churches of Christ under the Gospel, Isa. 49.23. A great honour as well as duty. And it is our special duty to pray for such in the want of them, and in the enjoyment of such to rejoice under them, and bless God for them, as the highest outward privilege the Churches of Christ can enjoy on earth. And thus much shall serve for the fourth Question. We come now to the fift and last propounded, viz.  
Qu. 5. How this power is to be dispensed?  
In answer to which I shall lay down six necessary rules, or cautionary advices, to which I shall only annex my desires, and some ways for a happy accommodation between the brethren, and so conclude this Discourse. We shall begin with the Rules necessary to be observed in the dispencing of this power. And  
1. This power is to be dispensed rightly. Magistrates have not an absolute power, to establish what they please in point of religion, but a power subordinate unto, and to be regulated by the will of God. He is God's minister, and therefore is not to set his will above, or against his Master. 
Reget cu● in errore sunt pro ip●o leges contra veritatem faciunt, cum in veritate sunt, contra errorem pro ipsa verita e decernunt. Aug. cent. Cresc. l. 3. c. 51. Cum catholici sum reges, benè utuntur hac potestante, cum haeretici, abutuntur câdem.  It were better the Sword should rust in the scabbard, than it should be drawn forth against God and truth: better to bear the Sword in vain here, then to manage the Sword to the disservice of God. It will be fare more easy to render an account of not using, then for ill using of this talon of power. Certainly this power may be lawfully used, and it may as sadly and as dangerously be abused: It is lawful to suppress some errors, but it is fearful to lend the sword to the suppression or extirpation of any truth. It is better not to do, then to do wickedly. How miserably Kings and Emperors have failed, nay abused their power in this, is known to all. When Kings have been in an error, they have established laws for that against the truth, when in the truth they have made decrees for the truth against error, which may be a trembling consideration to those who writ of this power, and an awful caution to them, who are to use it. Volumes might be written, how miserably the Kings and Potentates of the earth have been abused, in lending their Sword to suppress those for errors, which have been the precious truths of God, and to advance those things for truths, which have been pernicious and destroying errors. 
S● e ictum imperato●is sit, ut propter verae fide profess●o empersecutionem subcamus, parati s u●nus om ne●in martyr●um, non in ob●e ●uium. Atha in epist. ad solitar. vitam agentes. 1. Princip●s de●et ●ogere subditos ad illam religionem quam ipsi in conscrentiis sais ●ud ca●t esse verā●● Subdeti non debent profiter● re●gi●nem à ●rincipe inperatam, n●si & ipsi simul judi cave●int illam esse sanam & ●●tho●oxā.  Of which more in the next particular.  
This is certain, there is no power against God and his truth; if therefore the Kings of the earth, either out of pride, or negligence, or ignorance should establish error in stead of truth, we are to say with the Apostles, It is better to obey God then you, as Athanasius said, If the Kings of the earth should command that we should undergo persecution for the profession of the truth; we are prepared for martyrdom, rather than other obedience. Brentius hath two propositions, which by many are said to be asystata, inconsistent.  
1. That Princes ought to compel their Subjects to that Religion, which they in their consciences do judge to be true.  
2. That the people ought not to profess that Religion, which is commanded of the Prince, unless they do also judge it to be sound and orthodox.  
Indeed these two seem repugnant one to another. But certainly he doth not mean by the first proposition, that the Prince is to compel his people to the practice of that which he doth simply judge to be truth, but what God in his word doth assert for truth; if the Prince be in an error, he is not to enforce his erroneous judgement upon his people, but to lay down his error, and search out the truth; yet this perplexity he stands in, if he do enforce his people to error, he sins directly against the law of God, and if he do not do it, he sins against his conscience, because he neglecteth to advance that which his conscience tells him is a truth. And upon this ground, I conceive he saith, that a Prince is bound to enforce his people to that religion which he in his conscience doth think to be truth, because (unless another medium, which I think may, be given) he sins, if he do not do it, either against the law of God, if he be in the truth, or against his conscience, though he be deceived.  
2. The second Proposition is more clear, That the people are not bound to profess that Religion which is commanded, unless they do also judge it to be according to truth. The power of the Magistrate doth not bind to obedience, unless his commands be consistent with the will of God. It his commands be contrary to God's will, 
Quando re ges pro er●ore contra veritatem constitu●nt ma●as leges, probantur benè ●relentes, & coro●ātur persever●ntes. Aug. de correct. Don. ●. c. 13.  Patiendum potius quod Rex minatur, quam faciendum quod ab illo jubetur. It is better to suffer what he threatens, then to do what he commandeth. Hence Augustine hath this passage, When Kings do make laws for error against the truth, believers are tried, and perseverers are crowned. So much for the first.  
2. This power is to be dispensed knowingly; not only rightly, but knowingly. We have no Altar to the unknown God, blind worship, and ignorant service is a sinful service; though you do not sin in the matter done, you may do rightly, yet you sin in the manner of doing, if you do not do it knowingly; that word that hath put power into the hand of the Magistrate, must be his light and guide in the managing of it. It is a high abuse of this power to exercise it rashly and inconsiderately; with what reason or religion can others be commanded to the obedience of that, which we ourselves have not the clear and undoubted demonstration is of God. If it be required that we are to be fully persuaded in our own mind before we do, much more is it requisite that there should be a full persuasion, a clear evidence from the Word, before we do command others to do, lest we be partakers of others sins; and in this run the hazard of opposing God. Those things which we do not knowingly, we can never do surely; a man may strike his friend, as well as his enemy in the dark, and not to do surely here, is to do sinfully. In matters of fact the Magistrate hath done his duty, and is clear in the doing of it though the witness prove false, Deut. 17 6. At the mouth of two or three witnesses, shall he that is worthy of death, be put to death. And the Magistrates going according to this evidence in matters of fact is clear, though the witness be false. But I cannot think it so in matters of faith; he is to go by another rule, and by surer demonstrations. It is not here what this man saith, or that man saith, but what God saith. He must inquire and know fully, before he require any thing of his people. It is his duty to study what is God's will, to read Scripture, to compare Scripture with Scripture, to confer and labour to be resolved of difficulties, he must pray, and he had need to assemble godly, humble, , uninteressed men, to inquire and find out the mind of God; there cannot be too much done, before actions of such a high nature are attempted. If notwithstanding the best and fullest means upon earth used, a Magistrate may be mistaken, then how fearful a thing is it to attempt actions of this nature without any considerations at all. Upon what dangerous rocks and precipices do the powers of the earth run themselves under Popery, who never inquire into the truth, but blindly lend their utmost power to establish and maintain by fire and sword, 
Par in Ro. 13. prop. 3.  what ever the Pope commands? Indeed they had need to believe him to be infallible, and that he cannot err, who are to execute his commands, because he requires them. Those who act such things, because any man or men on earth say it, had need of such a belief. Certainly a Magistrate in the execution of this power had need of better security, than either man or men can give him. Former times do tell us, how miserably the powers of the earth have been abused, even when they have been desirous to establish the truth, and suppress error, yet they have been deceived with a shadow of truth, and in stead of truth have established error. 
Fefellerunt A●i●ni● ignorantem regem, ac persua serunt, ut falsam credendi formulam e●clesijs impo●eret. Hilar. de Synod advers Are à.  It was so in the days of some of the Emperors, when Arianisme reigned, and many ages have made it good since by woeful experience. And therefore certainly there had need to be good security, before such a power be exercised. It hath been usually said, that a Synod is to go before, disquirendo, dirigendo, docendo, in enqu●ring, directing, teaching; and the Magistrate is to follow, jubendo, sanciendo, cogendo, in commanding, establishing and compelling. I am sure there is more reason that the one go before, then there is necessity the other should follow after.  
Yet mistake me not, I speak not this to countenance the skepticalnesse of these times, as if a man should be afraid to speak, writ, act against any opinion what ever, for fear it be a truth: I leave that to them who have their God and religion to seek. Nor do I think gamaliel's speech to be so good divinity, as many make it, Act. 5.38, 39 to me he seems no better than a mere Politician and a nullifidian, by his speech, doubting whether the Apostles doctrine was from God or men. Such Skepticalnesse is better in Philosophy then in divinity. Certainly we are not to fluctuate and doubt in a pyrrhonian vacillation and uncertainty. As there is such a duty, so there is such a sin, to be ever learning, and never coming to the knowledge of the truth: And it is a greater judgement than men are a ware of, to be given up to this Skepticalnesse of spirit, certain in nothing; how ever men look upon it, yet sure it is no better than a diffusive Atheism. Scruples are not ever the arguments of a broken heart, but some times of a broken head; and how ever men look upon such a spirit, yet sure I am such a spirit argues, 1. Weakness of knowledge of the truth. 2. And slenderness, sleightness of faith in the assenting to the truth of the Word: and, 3. In many it is no better than a temptation to divert and turn the stream of their desires, affections, endeavours, from things certain, to the search and enquiry into things uncertain, that they may spend their money for that which is not bread, and their labour for that which will not satisfy, Isa. 55.2. And I wish that those who are now laying out their money in such ways, would hear God speaking to them in the heat of the market, why do you spend your money for that which is not bread? for my own part, if I were an assertour of liberty, and against all coercive power, yet I should abominate this medium to prove and defend it by, which overthrows all religion, and wounds the soul in the belief and certainty of all known truth. Certainly there are errors, there are heresies, there are strong delusions, which carry many away, yea, and these errors, these heresies may be known, else truth cannot be known; a man may be as certain that this or that is an error, as that this or that is a truth, he that saith we cannot be certain of the one, doth, or would alike say we cannot be certain of the other. It is easily granted, That we know but in part, yet we may know certainly, though not fully: this is knowledge in part, hath respect to the measure and degrees of knowledge, not to the nature and certainty of our knowledge, in this life, fullness of knowledge is not required to acting, but certainty of knowledge, though that be capable of improvement also: there may be certainty of knowledge, though there want fullness of knowledge: it is not required I should know all the will of God, but know that this which I do, is the will of God. And of that I speak, when I say the Magistrate is to act knowingly, that is, he is to act from the certainty of faith, though not from fullness of knowledge. 1. He is to be fully persuaded, that what he opposeth is an error. 2. That it is such an error as is the object of his power to suppress. And, 3. That he doth a thing pleasing to God in the suppressing of it. And this certainty of knowledge will be sufficient to enable a man to act in this nature, though there want fullness of knowledge. And so much shall serve for the second, he is to act knowingly.  
3. This power must be dispensed wisely and prudentially. Not only justly and knowingly, but wisely and prudentially. And this prudential dispencing of this power lies in these three things, viz, in the dispensation of it, with distinction.  

1. Of errors.  
2. Of persons.  
3. Of penalties.   
1. It must be dispensed with distinction of errors. Certainly it is not every difference in judgement or practice, no, nor every difference from the truth, no nor every error maintained that is to be the object of the Magistrates power, this were to deny a Christian latitude to men; this were to kill flies with beetles. The remedy may be worse than the evil is. It is said of Domition the Roman Emperor, that he spent his time in killing of flies; it was a work unworthy such a person as he was. Certainly the Roman Empire was not so much disturbed with a fly. It is unworthy the power of a Magistrate, to make every puny difference, every dissent from the apprehended truth, or common rule, the object of his coercive power. Without doubt there is a latitude to be afforded to men of different judgements, yea and of different practices in smaller matters; otherwise this power in being a relief, would be a scourge to the Churches of Christ▪ There must be a distinction made of errors. I have told you that some were errors in doctrine, some in practice. And both these, either such as were principal, or less principal, either fundamental or circafundamentall, or but circumstantial. I shall not run into the many distinctions th●t might be made. Certainly there are some errors, of which I may as well as of some truths, that their suppression is their growth; this way of lessening them, is the way of increasing them. That by which you think to be their death, doth but give them life: And this ariseth,  
1. Either from the crossness of men's spirits, Nitimur in vetitum, Men love still to taste of forbidden fruit.  
2. Or from the conscientiousness of men: they are ready to think there is some good in that way that is opposed and suppressed, the world lies under prejudice, it hath seldom been a friend to truth. And that jealousy that is in men concerning earthly powers, having so many interests and engagements to tempt and bias them, doth persuade much with men, who contemn the world, to think there is something in that which the world (as they look upon it) doth oppose.  
3. Or it may arise from the rigorous and violent causes that may be used against some opinions, which hath been ever harsh to men of tender and conscientious spirits. Insomuch that often times those opinions, which otherwise would expire, and breath out of themselves; By this means their date is lengthened, and their asserters increased, and breaches are multiplied. And what ever others do, yet God forbidden that we who but even now came out from under a cruel tyranny, should ever so fare forget, as to be oppressors of others, even for differences of the like latitude, which we complained under, and desired relief of, but could not enjoy it. Yet I speak not this to countenance toleration of all kind of errors; Errors are to be suppressed, yet are they to be dealt withal in distinctions; some, but not all.  
There are four kind of errors, which I conceive fall under this power, and are not to be suffered.  
1. Such as are eminently and highly dishonourable to God, whose honour should be more dear to us then our lives. Of which sort, are blasphemy, idolatry, etc. These men have sinned away the very light of nature; they, have plucked up the common fences, and bounds of nature, and are not to be suffered.  
2. Such as are subversive to faith and godliness: Carnal weapons are good enough for carnal opinions; just it is that those men should be commanded, who are under no command of conscience, that they should fall under civil power, over whom the power of God, and the power of conscience hath no command.  
3. Such as are destructive to civil government. Men whose opinions are destructive to a State, may justly be destroyed by a State, be their plea of conscience what it will; and upon this ground are Jesuits and Priests cut off with us, because their opinions are subversive to government, and tend to seduce the people from their allegiance, and to bring all under the vassalage of Rome; they teach, that every one is bound to resist an heretic, of which sort they make all Protestants, arctissimo conscientiae vinculo, with the strictest bond of conscience, and that heretical; and excommunicated Princes by the Pope, may be killed by their Subjects: that no faith is to be kept with heretics, etc. All which tends to the subversion of any civil Protestant State.  
4. All such as are evidently disturbing to the peace of the kingdoms. Such as cuts asunder the sinews of humane society: these certainly are not to be born withal.  
And for other differences, if they be not destructive to faith, and the power of godliness; or, if those differences be not seditiously and turbulently promoted, but managed humbly, prudentially, holily, though they may be many from the common received rule. I say, as another before me, in the words of Job, Job 3.4. Let that day be darkness, let not God regard it from above, neither let the light shine upon it, wherein it shall be said, that the kingdom of Christ is divided, that the children of God are turned oppressors and persecutors one of another. And so much of the first.  
2. This power is to be dispensed with distinction of persons. I think these considerations might come in, 

1. The quality  
2. The quantity   of them.  
But I will deal only with the first.  
1. The quality of the persons. And here it is to be considered, whether they be men of tender, or of turbulent spirits, whether they be conscientious or contentious men, whether the scruple be the fruit of an erroneous judgement or perverse will. There is no question, but there ought to be all tenderness to tender consciences: he that pursues his conscience, though he err in things of less moment, may be saved; but he who acts against his conscience, in things of the same indifferency, condemns himself. And certainly, though other considerations may be taken in, as whether they be men of godly, of peaceable lives; whether they be meek and humble, or proud and impetuous, yet this is the grand and main enquiry, whether they be men truly conscientious, whether they are men and women truly of tender consciences. There is no doubt but many use conscience as an empty plea, and set conscience as a bulwark against all, and will say, This is my conscience, and what hath any man to do with my conscience, I am only accountable to God for that, and not to any man. Thus many get hold of conscience, and shelter themselves under the plea of conscience. We read, when Joab would shelter himself from the wrath of Solomon, he runs to the horns of the Altar, there he takes refuge & sanctuary: yet was not Solomon afraid to deal with an ungodly person, though he had taken a holy refuge, though he would not leave his refuge, yet his refuge left him, and could not be a shelter to him. There may be many thus, who seek refuge for their errors by the plea of conscience, whom yet their refuge delivers up, and lays them naked, notwithstanding all their refuge. It would be worth enquiry, how we might find out conscience in an error, from an error in conscience; A man truly conscientious, from a man pretending conscience. Though something have been said by others, relating to this, yet I shall give you my thoughts on it, in these few discoveries.  
I. Conscience in an error, is truly conscientious in an error.  
1. He hath been conscientious in the entertaining.  
2. And he is conscientious in the maintaining of his opinion.  
1. He hath been truly conscientious in the entertaining of an opinion, he hath not been biased with corrupt affections, with carnal interests, with secular aims and ends; he hath studied, read, prayed, and hath taken up his judgement, as the answer of all these; He hath stripped himself when he hath gone to read, hath carried no mind thither, but went to take a mind thence, he went resolved to yield up himself, and to be cast into the mould of truth, he went willing to be conquered and fall down under the light, and thought it spoil enough, to be the spoil of truth. When he went to pray, he stripped himself also, and went without a prepossessed or engaged heart, ready to receive God's stamp, and go which way so ever God should incline him; he sought not God, as the Israelites enquired of the Lord, Jer. 42. with a heart preresolved and preingaged to go his own way, but did wholly yield up himself to go the way of God. And now hath taken up his way as the result of all his pains, and all his prayers,  
2. He is conscientious in the maintaining of his opinion. He doth not maintain it perversely, proudly, factiously, but meekly and humbly, though steadfastly and strongly. He acts in all his dissentings with conscience and humility; he will not vassal any truth of God to maintain his error; he will not make use of any means unlawful to advance his own opinion; but you shall see the same conscience in the maintaining, that was in the entertaining of his opinion.  
Now then on the contrary, if men have been bribed into an opinion, tempted in by base ends, and worldly advantages, if they have been biased by interests of friends, relations, or any thing without them; if they have taken up an opinion, because others took it up, etc. it is a sure sign that this man is not conscientious in his error. And I know not what should put the difference, if a man may be bribed into an error, why may he not be frighted into a truth, at least from his error, inasmuch as it is better to be frighted into truth, then to be bribed into error. And what I say of entertaining, I may say of maintaining of an opinion, etc. But I pass this.  
2. Conscience in an error is able to hold forth some evidence, some light out of the Word (though mistaken) he is able to say something for his opinion, conscience is not prevailed withal, but by some show of truth, some appearing demonstration from the Word: such a man he is able to tell you, what that is which doth overpower him in the belief of such Doctrines or opinions; he is not led by example, nor carried away with a faction; nor doth he take up this opinion, because others do; nor do interests and relations prevail with him, but it is some show of reason, some evidence of Scripture that hath overpowered him. If any thing below this hath wrought him into an opinion, certainly the opinion hath not power over his conscience, and something below this may bring him out again. This is a good discriminative discovery of men; if conscience be truly in an error, he can say something for it, he can tell you what hath prevailed, what hath overpowered his conscience. No man can say, this is an error, or this is a truth, because I am so persuaded, but because God hath so revealed, To the word, and to the testimonies, if they speak not according to this truth, it is because there is no light in them, Isa. 8.20. And therefore conscience in an error can give you some grounds out of the Word, it can tell you what hath prevailed with his spirit, what hath commanded his soul into the belief of that which he holds for a truth.  
3. Conscience in an error, is willing to receive, to let in, and submit to further light, if it can be held out to him; if any can make out by the Word his opinion to be an error, he is willing to submit to it, and fall down at your feet, blessing God for it, and humbly thanking you for the discovery of it, which certainly is the genuine disposition of conscience in an error, as light brought it in, the appearance of light, so light shall drive it out, the evidence of light. And he thinks it honour enough to be conquered by truth, as I told you, he would rather be the spoils of truth, then carry away the trophies of error. So willing is he to give up himself to truth, and to retract his errors, which makes me sometimes wonder at Luther, who you know held Consubstantiation, and did violently maintain it against many learned Divines of his time; yet a little before his death, talking with Melancthon, whom he had often opposed in it, doth ingenuously confess, that in the point of the Sacrament he had gone too fare; here was something; the acknowledgement of the truth, but yet taking counsel of men, rather than of God, for fear lest if he retracted those opinions, the people would have suspected his other doctrines also, he would not publish it, but left it to others who succeeded him to root it out insensibly: which hath been the ground of so many divisions, 
D. Reyn. praelect 4. in l. Apoc. p 53. Col. 1  and so much blood between the Calvinists and Lutherans, and is such a breach to this day.  
4. Conscience in an error (bear with my expression) fears no storming. There is error in conscience, and conscience in error: when error is in conscience, it hath conscience for its buckler, it takes conscience for its shelter and defence, it gets into conscience as its strong hold, being otherwise afraid of storming; but when conscience is in error, it holds out error for its buckler and defence, which because he apprehends it to be truth (for it is conscience in error) therefore he fears no storming, no power or opposition what ever. He apprehends it to be a truth, and therefore is confident of its strength, that it is able to hold out all opposition; if it will not, he is glad to revoke it, and will conclude it an error, because it will not hold out opposition, and so will no longer make lies his refuge.  
5. Conscience in an error is firm in the truth. If you see men to yield up truth, and yet are stiff in their error; if you see one to wave a tru●h, which is received of ●ll, and yet is pertinax in an error, peremptory in an opinion, which is opposed by all, you may suspect that man. Try then, if such men have the like firmness to truths of common reception and agreement, as they have to those things wherein they are singular and differ from others, if so, certainly here is not conscience truly in an error.  
6. Conscience in an error is uniform; conscience truly conscience is uniform and regular in all the acts of conscience. We say that temper of body is not good, which is hot uniform, if it be hot in one place and cold in another; nor is that temper of conscience neither; see then if there be the like conscience in other things, whether he be in all his actions under the power of conscience, as he professeth to be in this; whether he do not make conscience of tithing mint and anise, and none of the great things of the law; or as the Priests, who made no conscience of murdering Christ, and yet they made conscience, as they said, of suffering his body to hang upon the cross, because it was the preparation for the Sabbath. This was devilish hypocrisy. Conscience is uniform, and he that is truly under the power of conscience in one thing, is also under the power of conscience in all things. St James saith, He that bridles not his tongue, that man's religion is in vain.  
7. Conscience in an error will not make use of any sinful, unlawful way to uphold his error. He will not make other truths a stalking horse to hold up that; he will not stretch a place of Scripture to serve his ends; he will not cast dirt upon another truth to give more lustre to his; he will not make use of other truths of greater concernment to serve, as a threshold, to advance his. Indeed, where error is maintained out of faction, or a spirit of error; there they will make all to serve their own ends; they care not to pull down the very pillars of religion, nor what they ruin to raise up a structure for error; he cares not to weaken the power of such Scriptures, which afford foundations of comfort to a soul, if he may make them serviceable and useful to him, he will give up a place for comfort, loosen the foundations of comfort and holiness, if by that he may lay the foundation, or strengthen his own fabric and error: which is a high piece of devilishness. And, I say, this age is too guilty of it.  
And now by these rules you may be able to know whether conscience be truly in an error, or whether only error be in conscience; whether it be truly conscience, or only a pretence of conscience: if it be truly conscience, and such a conscience, as I have spoken of, God forbidden that any should lift up a hand against such an one. I will say of such, as Augustine saith to Procutianus the Donatist, Such persons erring from the truth, must be drawn home by mild instruction, and not by cruel enforcement. Spiritual weapons are most proper for such a conscience. Carnal weapons will never accomplish their end, this is sure, A conscience that cannot be bribed, cannot be frighted; he that is above the favours, he is above the tenours of the world too. When the Emperor offered Basil great preferment to tempt him from the faith, he rejects them with scorn, saying, Offer these things to children, after he threatened him most grievously, Basil contemns all, and saith, Threaten your purple Gallants who give themselves to their pleasures. In vain are promises or threaten to them, to whom the whole world is despise d. A man truly conscientious, though in an error, he is too big for the world to conquer: moral weapons are the only way to deal with him, his sufferings they do confirm and establish, yea and comfort him, in stead of shaking and unsettling him in his way. What ever is taken up upon conscientious grounds, will not be left upon worldly discouragements; if it be, certainly there was no conscience in it; or if any conscience, it will quickly check him for it.  
Men merely forced from an error, certainly had either no conscience in it; or if they had, they injure conscience, if merely upon such grounds, they do recede from it. It is therefore my earnest and vehement desire, that men of conscience, and such as are truly conscientious, would separate themselves from those who falsely pretend conscience. All march under your banner, all shelter themselves under you, and pretend conscience with you, who are men of no conscience. You that are truly godly and conscientious, Come out from among them, and be ye separate,; be not numbered up among Atheists, Papists, Socinians, Arminians, etc. rid yourselves of that generation, who hold such destructive, and soul-murthering errors, and yet pretend conscience with you, and we have done, we will follow you no longer.  
And thus I have done with two of the Rules to be observed in the prudential dispencing of this power, viz. that it be dispensed with distinction of errors, and with distinction of persons. We come now to the third, which is,  
3. This power is to be dispensed with distinction of penalties. There are degrees of error; all errors are not alike culpable: some errors are more sinful, more dangerous and destructive than others are; and as all are not alike culpable, so should not all be alike punishable. Besides, there is difference also in the persons, who are in the ways of error, some are seducers, others seduced; some are the promoters, others but the followers; some again are of proud, arrogant, turbulent spirits; others are of meek, humble, conscientious and peaceable spirits; all which lays down an unquestionable ground of distinction and difference to be made in the dispencing of this power. Calvin lays down a threefold distinction of errors.  
1. There are some, saith he, which ought to be tolerated and born withal, by a spirit of meekness, and are not by any means to divide and separate between brethren.  
2. There are others, which though they deserve chastisement, yet saith he, Modicum castigationem sufficere, gentle correction is sufficient.  
3. And there is a third sort of errors (saith he) which plucks up religion by the roots, overthrows the foundations, are full of blasphemies against God, and carries poor souls into destruction, etc. And these, saith he, are to be cut off with the severest punishments. And with this consents Bull●nger, Beza against Bellius and Monfortius, etc. By which is evident from them, that as they held a difference of errors; 
Calv refu. error M ch. Servet p. 694. inter opusc.  so did they also affirm distinction of penalties. All errors are not alike sinful, nor are all errors alike punishable. Certainly, there will be differences in opinions, We know but in part, and every one hath need of his grains of allowance, otherwise the best may be found too light. 
Frate●nam inter ecclesias evang licas cōmu●●o●e n non esse rescindendā ob diversas de questiooni●us controversis opiniones, etc. Daven. ad frater. communionem inter eccls. evan. restaur. adbort. Z●n●h. in quart precept. Fox Acts and Mon.  And it is as certain that there are some errors, which are better healed by patience, then by punishment. And I could wish that those which may be cured by patience, may never taste of any outward punishment. Pity it were that things of small moment should ever divide or alienate the affections of those, whom one God, one Lord, one faith, one spirit, one calling, bands of so great force have linked together. Certainly much in this case is to be borne withal, The bonds of the brotherly communion between Churches evangelical, ought not (saith Davenant) to be dissolved upon every difference in opinion, but only for the denying and opposing fundamentals. And as their communion is not to be dissolved; so is not the Magistrates power to be provoked against such differences. It is a passage of Zanchy, That those who would stir up Princes, to have all people, Kingdoms, Commonwealths, which (not overthrowing the fundamentals of Religion) differ from them in any thing, to be condemned of heresy, excluded from favour, driven out of their coasts, those certainly are not friends either to their Princes, or to the Church of Christ. There is a Story in M. Fox in his Acts and Monuments, taken out of Guil. de sanct. Amor. whom he commends for a valiant Champion of Christ, and opposer of Antichrist, among other marks of false Apostles, he sets down this, True Apostles did not procure the indignation of those Princes, with whom they were esteemed and regarded, against such persons as would not receive and hear them, according as we read in the life of Simon and Judas the Apostles: the chief Ruler being very angry, commanded a great fire to be made, that the Bishops might be cast into the same, and all other who went about to defame the doctrine of Christ and the Apostles: but the Apostles fell down before the Emperor, saying, We beseech you, Sir, let not us be the Authors or causes of this destruction or calamity, nor let us who are sent to be the preservers of men, and to revive those dead through sin, be killers of those that be alive. Upon which the learned author after this manner inferreth, They then who have the favour of Princes, and use it as an Engine against them who are contrary minded to them, are no true Apostles. I relate not this to give the least countenance to that licentious liberty which men take in differences in these days. Certainly this was fare from the intention of the author, nor would I have it extended beyond the bounds laid down, but to caution men that they do not divide their affections upon every difference, much less stir up that power, which they have an interest in, against those, who do not seditiously or fundamentally differ from them.  
And this shall suffice for the third general Rule laid down for the dispencing of this power. We will be brief in the rest. The fourth is this.  
Rule 4. This power is to be dispensed orderly.  
There are to be no corrections, till foregoing instructions. Arguments are to go before punishments: moral convictions and persuasions are to be used, before political and civil corrections do come in. Nay, there is more necessity that the one should go before, then there is the other should follow after; many things may be the subject of argument, which are not to be the object of punishment. We are bound to do the one, even under such differences, where to do the other we are under no such engagement. Yet where that power is engaged, it is not to precede, but follow all moral ways for the convincing and persuading of them. To enforce the judgement, merely by compulsive ways, is to make a man to forgo the essentials of a man, and to put off his own reason, which, as he is a man, is to be the guide of his actions; Beasts indeed their corrections are their instructions, but men are to have other T●utorage; Beasts are capable of no other way, therefore we beat it into them: but man is: And therefore is he to be dealt withal by the power of arguments, not the smart of punishments: nay, to make a man to put off his judgement by mere compulsive ways, is not only to unman him, but in a kind to un-Christian him, For whatever is not of faith is sin, saith the Apostle. It was the speech of Henry the third of France, a great persecutor of the Protestants, unto the chief Commanders of his Armies, being himself now at the point of death, That Religion which is instilled into the souls of men by God cannot be enforced by man. I have read that Frederick Duke of Saxony, when his person and possessions were seized upon by Charles the fift, because he would not renounce his Religion, He asked his adversaries, what they would have him to do: I am, saith he, convinced, that the Religion I now live in is a truth, and should I profess another, I should either dissemble with God, and the Emperor, or draw near to that unpardonable sin against the holy Ghost; with which answer (saith my Author) Charles the fift was well pleased, and did more honour the Duke afterward.  
But you will say, What is all this to the purpose? these laboured to force them from the truth, not from error.  
It is true, they did, but yet, I s●y, conscience truly conscience in an error (as I have showed) can be no more enforced, than conscience in the truth. Certainly conscience is to be dealt withal in an orderly way, precedent instructions, and moral satisfaction is to be given, before other means are to come in. And though other means in some cases may be used, yet are they nor, 1. The only means. 2. Nor the first means. 3. Nor are they means to be used alone.  
1. They are not the only means. I have showed you many other in the discourse of the churchways to suppress error, viz. Such as were Fraternal, Pastoral, or Judicial, etc. God hath set up many other remedies, which have been very mighty and successful for these ends: and therefore this is not the only means. And  
2. It is not the first means; without doubt it is the last remedy, and is not to be taken up till other means have been used and found insufficient, or insuccessefull. There must precede,  
1. A conscientious endeavour to convince them. I have sometimes wondered at the Story of Theodosius the Emperor, who caused a public dispute to be afforded to the Arians themselves, although they had before been sentenced and condemned by the Council of Nice. If he did not too much, certainly we may do too little; which than we do, if all foregoing means, and conscientious ways to convince and persuade with men are not attempted.  
2. And if convictions will not do, if moral persuasions can take no place, yet is there to be waiting also; and how long in these cases, I cannot determine. Certainly either till some eminent good, or some evident evil do appear. And it is probable in a short time, one or the other will be discovered, by which either the censure may be justified, or the forbearance rejoiced in.  
3. Nor is it a means to be used alone. Correction and instruction go together in God's dispensations, and so should they in man's; brute creatures, their corrections are their instructions; but here, Vexatio non dat intellectum, these corrections will be confirmations, and often provocations, if instruction be not joined with them: and therefore when these are used, all meek and powerful ways are to be practised, which may persuade and reclaim from error. And so much for the fourth.  
Rule 5. This power is to be dispensed piously and religiously. In particular it is to be dispensed,  
1. Upon religious grounds and principles. Certainly the Christian Magistrate is set up of God, for higher ends then merely to look to, and preserve the civil peace. The things of this life are too low, and too narrow to be the adequate object of his care and trust: he is a nursing father, the minister of God for good, etc. And as his ends are higher, so his grounds and principles of working, are to be higher also, and such grounds as are not only suitable, but adequate to those ends: if indeed his ends were only secular, and the things of this life, then might the grounds of his working be secular also, and merely upon State principles; 
Sal mas. de primatu. par 1 p. 291, 292, etc.  but the end of his ordination being also the affairs of Jehovah, spiritual and heavenly things; therefore are the grounds of his working to be proportioned to the ends, and so are to be spiritual and heavenly; which sure none will deny, but those who say the Magistrate hath nothing to do in the matters of Religion.  
2. It is to be dispensed in a religious manner. A man may do a thing materially good, and yet formally, and in respect of the manner of doing it, it may be evil. Jehu's work in cutting off the Baal-worshippers, 2 King. 10. was materially good in itself, agreeable to a former law; 
Pet. Mat. in loc.  if he had no particular commission for it at this time, yet the ground, the manner, the end of doing was corrupt, he aimed at himself, not God; he acted his own displeasure, rather than Gods, and was rather his own revenger than Gods, whose he ought to have been; if he did the work for God, as the Apostle sets it down, Rom. 13.4. It is a dangerous thing, when we should exercise God's graces, to act our own corruptions; when we should be acted with the zeal of God, to be kindled with our own fire, and transported with our own revenge. That action cannot be good in the end, which is bad in the principle. And it doth lose the glory of its acceptance, when it is corrupt in the manner.  
3. It is to be dispensed for religious and pious ends. To have corrupt designs, is sinful; and to have mere politic ends, is too low for the exercise of this power. Great ends befit great persons. It is too low merely to aim to make themselves great, and not God; and to advance their own kingdoms, not Christ's.  
1. That God may be glorified.  
2. That sin may be suppressed.  
3. That the Kingdom of Christ may be advanced.  
4. That the Church may be purged.  
5. That God's people may be preserved, are ends suitable to such a spirit, and wel-worthy such a power. And so much for the fift Rule.  
Rule. 6. This power is to be dispeeced mercifully and charitably.  
1. Mercifully; and that hath respect to the measure of the censure. They that are to deal in business of conscience, had need to be conscientious, men of tender and compassionate spirits. God would rather h●ve mercy above justice, than justice above mercy. Luther, though he was a man, whose spirit was thoroughly heated, yet in his Epistle to the Divines of Norimberg, upon occasion of the dissensions risen among them, he shown more mildness of spirit then ordinarily he expressed; he hath this passage, 
Servire ●e bet judicium, non dominari charitati, etc. Luth. ep. ad Theol. Norimber.  Judgement must serve, not rule over charity, otherwise it is one of those four things which Solomon saith troubles the earth. Certainly this power is to be dispensed mercifully. It were a sad thing to make them suffer more than Christ would have them; this were conscience-oppression; it is much safer to do too little, then to do too much, when yet it is evident, it is our duty to do.  
2. It is to be dispensed charitably; and that hath respect to the end of the censure: Punishment, as it is not the mere end of the making any law; So neither is it to be the sole end in the execution of it. This seems too harsh to me— If the Magistrate's power be ordained of God to be helpful in these cases, I see no reason why it should be so restrained; but in the exercise of it, he may aim at amendment, rather than punishment; and to reform, rather than to ruin. But it is high time to conclude this Discourse.  
I have you see at last done with the Rules, how this power is to be dispensed. And in them have shut up the last great Question. I should now conclude, were I not engaged by promise to say something by way of accommodation of our present differences, especially those which are between the brethren (yet not excluding other who are peaceable and godly) at this time. I know what I shall speak concerning this subject is in more respects than one born out of due time, which were enough, were not engagements upon me, to silence me in my entrance. And indeed though it do not prevail with me to desist in my purpose, yet doth it persuade me to move in a narrower compass, then at first I intended. I had thought to have proceeded in this method.  
1. To have laid down the motives persuading to it.  
2. The obstacles impeding or hindering of it.  
3. The means subservient to the procuring of it.  
But because much hath been said for, and so little hath been done o'late, in the compounding and healing of our differences; and not knowing how to add to the one, or to recall the other, I shall be the briefer in what I shall say. Give me then leave to say,  
1. That this accommodation is not impossible: if indeed it were, God doth not bind us to the seeking after it; he doth not bid us attempt impossibilities. The Apostle tells us, Rom. 12.18. If it be possible have peace with all men: he engageth us no further, neither in a civil, nor an ecclesiastical respect. And therefore we will lay down this for a foundation, possible it is. And I will name in these respects.  
1. It is possible in respect of God, wi●h whom nothing is impossible, nothing difficult: things wonderful to us, are easy with him; marvellous to us, are familiar with him, as he tells us, Zech. 8.6. Because it is marvellous in your eyes, is it therefore marvellous in my eyes, saith the Lord of hosts? He that reconciled man to God, is able to reconcile man to man. It is possibl●. Nay, and we are not only under a possibility, in respect of his power, but we are under, or rather in the possibility of a promise. He hath said, Jer. 32.39. He will give us one heart, and one way— Have we the one, we are under the possibility of the other: he that hath done the one, can effect the other also.  
2. It is possible in respect of our differences. If we look upon the nature of the things wherein they d●ff●r, they are not of such moment as to divide between brethren; their differences are not about fundamentals, but superstructures: there is no opinion expressly maintained by either side, which is directly contrary to the substance of faith, or destructive to salvations nay, what ever are such, they are condemned by both. Nor ● the difference in those matters wherein they differ so wide, but they may be composed and brought together, if men will act humility and self-denial. It was said of the differences between Luther and the Helvetians, That there was not any impossibility in respect of the things themselves, if their spirits could be reconciled, 
Bucer in epist. ad Luther.  their causes might easily be reconciled. Bucer said of the reformed Churches, they agreed in the thing, and differed merely in words, and manner of expression. I would not lay such a charge upon the brethren, it were a sad and heavy charge; there are some things wherein they differ: but this, I say, in many things the difference to me seems rather to be in words, then in substance: and where the difference is substantial, I do not see, but if humility and self-denial might take place; if interests might be waved; if preingagements might be slighted, even in those things there might be an agreement; Certainly, God doth not make the difference so great, as we ourselves do make it.  
3. It is possible there should be an accord in respect of the persons differing. It was the speech of one concerning the reconciliation of the German Churches, It is possible for the most hot and rigorous spirits to be reconciled, but it is easy for peaceable and moderate men to be agreed. The differences are not between enemies, but between brethren, and neither of them proud, imperious and contentious, but both of them humble, holy and peaceable: Insomuch that when any doth look upon their agreements in tempers, in natures, in grace, in doctrine, in Covenant, and in their ends too, they cannot choose but wonder at their difference in ways; that those who do agree in so many things, should differ in one, nay in one thing, in many things, whereof they also do agree. I may s●y here, as it is subscribed at the foot of a complaint concerning the differences of the Reformed Churches, Oh that we should agree in so much, and differ for so little! It is a s●d thing, and speaks more evil to us, than all our evils upon us.  
2. Shall I say, as this agreement is possible, so it is exceeding desirable?  
1. It is desirable to Christ, witness his prayer, Joh. 17.21. That we may be one, even as God and he is one. Shall I say it would be the joy of Christ in heaven, to see this accord on earth? it is that which he sweat for, that which he did bleed for; it is a part of the travel of his soul, the income whereof will be desirable to him. And do but think what a grief it is to your Saviour, to see his people, members of his body, heirs of the same hope, that lay together in the same bosom of election, are sharers in the same privileges, born to the same hopes, that they whose names he carries together, and presents before the Father continually in heaven, should be divided and rend asunder upon earth. It is a pathetical passage which Luther hath in an Epistle to the Ministers of Norimberg, Suppose (saith he) you saw Jesus Christ standing bodily in the midst of you, and by his very eyes speaking thus unto your hearts, What do you, o my dear children, whom I have redeemed by my blood, renewed by my word, that you might mutually love one another?— There is no danger in your difference, but there is much in your dissension,— Do not thus sadden my spirit: Do not thus spoil the holy Angels of their joy in heaven: Am not I more to you then all your matters of difference, than all your affections, than all your offences? Can any unjust trouble pierce your heart so much, as my wounds, as my blood, as I the whole Saviour Jesus Christ? Certainly, as it is the grief of Christ in heaven, so (let me speak after the manner of men) it would be his joy and glory in heaven to see the hearts and spirits of his own people united, and made one in the truth.  
2. As it is desirable to Christ, so it is desirable itself; the miseries we feel in the want of it, do exceedingly heighten and advance the worth of it to us. This indeed will be the crown of all our conquests, the glory of all our deliverance; the ruin of our enemies is nothing to the union of our friends: nor are all sad calamities upon us to be compared to the divisions among the Saints. Eusebius saith of Constantine, He was more troubled at the dissensions in the Church, then with all the wars in his dominions. Indeed these are the saddest of divisions, and carry desolation in the face of them. The Philosophers tell us, that each natural body doth no less desire its unity, then it's being: and how much more should the body mystical, without which unity it cannot long subsist in being? Every difference from unity, is a step towards a nullity.  
3. It is desirable to us; It is the subject of all our prayers, of all our tears, and so desirable that nothing will satisfy without it, though God have done much for this kingdom, and is still riding on in his glory to do more, yet we cannot but say with Abraham, What will all this profit us, if thy people be not one? Alas, how can we give up one another? Those who have wept together, prayed together, worked together, taken sweet counsel together, hitherto been one; how can we now be two? how sad were it, if that those who have been fellow-mourners, fellow-suff●rers, joint prayers and contenders with God for these deliverances, should not now be joint enjoyers of the mercy and deliverance? Certainly this is desired of all: as the way to it, let us breathe after, and hasten that of the Prophet, Zeph. 3.9. When all that call on the name of the Lord shall serve him with one consent: And that of the Apostle, Rom. 15.5, 6, 7. That God would grant us to be like minded one towards another, according to Christ Jesus, that we may with one mind, and one mouth glorify God. This is sure the desire of all, and o that we should be at one in our desires, to be one, and at difference in the ways whereby we may be one!  
4. It is desirable to all the Churches of Christ. Where hath Christ a Church on earth that is not now in travel to see the birth of this union? where hath he a people that do not pray, and wait we may be one? What the Historian said of Ormus, I may say of England, If all the world were a ring. England were the jewel: It is so looked upon as the Jewel of all the Christian world, for eminency of grace and holiness: And as our differences are the sadning of the spirits of the Churches of Christ; so our union would be the j●y of their souls, even life from the dead, a sufficient income for all their prayers, their tears laid out for it. Certainly, it is desirable to all, but those who desire to dance in our ashes, and would rejoice in our ruin, the speeding of which doth lie in our differences one with another.  
Thus I have showed you, that this agreement is possible, it is desirable. I might show you the necessity of it, the mischiefs which are like to follow if it be not: but being done so fully by another hand, I shall wave it. And now in the last place, unto these weak desires, cast in some few thoughts which may be subservient in this happy union and accommodation.  
1. I wish that both parties would get their hearts more overcome with the love of union and peace; this very love of peace would carry us a great way towards an union; we can talk of it, but our hearts are not taken with it; we can play the Orators, say much in the commendation of it, but who pursues it, who makes it the business of his life to attain it? Do we not rather side with our dividing interests, then with our uniting engagements? and seek rather to be well alone, then to be happy together? Who is it that saith resolvedly, we must be one, we cannot live without you, nor you without us? It was a superlative expression of Luther's, writing to the Pastors of Stratsburg, I pray you (saith he) be persuaded that I shall always be as desirous to embrace concord, as I am desirous to have the Lord Jesus propitious to me. O that we had more of this spirit! That our hearts were so overcome with the love of union, that we could be content to be any thing, that this might be, and to tread upon our choicest privileges and interests, if they might be a rise and advantage to this desired union.  
2. Silencing all discriminating, characterizing names, which are nothing else but badges of faction, bellows of strife, marks of division, fuel of debate, stamps of difference, trumpets of discord, and mainly obstacle a happy and desired union. These making us two, and in aliquo tertio, two opposite one to another. It hath ever been Satan's design to sow the seeds of division in the Church of Christ, hoping that Christ's kingdom if once it be divided, will quickly be ruined: And that he might effect this design the better, he hath still laboured to brand men with siding and dividing names, which hath been too successful, not only to beget and keep up, but to fuel and increase strife and divisions in the Churches of Christ. The German Churches can tell you the truth of this in their sad and woeful experience, whose names of divisions, Lutherans, Calvinists, Zuinglians, Hussites, etc. have so long torn and divided them, that it is a wonder that any of them have so much as a name. Some of the Fathers (not without cause) did exceedingly declaim against these names of division. Epiphanius, who though he himself writ against 80. 
Epiphan. ●er. 42. & 70. Non Petrianos, non Paulianos, sed Christianos nos oportet vocari.  heresies, yet he would not allow the Christians to bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, any other name to be super added to the name of Christian. And I have read it was the speech of Nazianzen, We ought not to be called Petrians, or Paulians, but Christians. Certainly he that sees any thing, cannot but see these characterizing names, to be the very bellows of strife, the trumpets of faction, and carry division in the very forehead of them, and I know no end of them, but to enlarge the differences among the Saints, and under these ill names to render up one another to be worried by the multitude, 
Nullum criminis nomen nisi nominis crimen. Tertul.  who see no further than the name, and think the name crime enough, when all the crime is often but the name.  
3. Bury up, and forget all bitter and distasteful passages: Let an act of oblivion be made, in which all disrelishments either in language or action, word or deed may be buried up in silence: and let him be unworthy the name of a brother, who doth either renew them, or revive them. Bitter pills had need to be swallowed, not chawed: It was said of the Polonian Churches seeking union, Though they could not conclude all their controversies, yet they could bury up, and banish all contentions. I wi●h we might do the like, though we cannot straight conclude our controversies, yet let us banish all contentions. And in seeking to compound our differences in judgement, let us not by mutual provokings, beget a disunion in affection, which will enlarge our differences, and make them more irreconcilable. Differences at the first are often times small, but like rivers, the further they go, the greater they grow, and the incandid, unbrotherly, harsh proceed in them, are none of the least means of the enlarging of them. It were a happy thing, if in all debatings and writings for the future, harsh and unbrotherly passages, like rock●, might be avoided, and what ever in this kind hath escaped any in the heat of the contention might be expunged, obliterated and forgotten. Lest seeds of future division (if our differences may not be compounded, which God forbidden) should be left to succeeding posterity, who will be ready to imitate, if not outact those who have gone before them. We see a sad example of this in the contentions among the German Churches, which stand up no landmarks to sail by, but sea-marks, rocks to shun and avoid. It would be a preparing way to our union and agreement, if by consent of all, there might be a mutual act of oblivion pass, whereby all former exasperating might be forgotten and buried up in an eternal silence, and a mutual obligation never to provoke or embitter the spirits of one another more: we had all need rather to carry buckets than faggots, and to seek to lessen, than to enwiden our differences; unbrotherly proceed makes a difference, where there is none, and where there is any, it makes it twice as great; so that at the last, though the controversies might be easily accommodated, yet the minds and spirits of men exasperated, embittered and provoked, become hard to be reconciled.  
4. Retract unjust charges in consequential, or strained deductions fastened upon either. It is a usual fault in controversies, to extend disagreements beyond the purpose or thoughts of the persons dissenting; if they do not differ, they will make them differ; if they disagree in a little, and come not up to their thoughts, they will make their disagreements too wide ever to be composed. How ordinarily do men by drawing deductions and consequences from their adversaries assertions, fasten such opinions and tenants on them, which they abhor, and neither apprehended nor granted? I grant there is some use to be made of such reasonings; we may labour to make an opinion odious to the maintainers of it, by discovering to them what consequences and absurdities do follow, and what deductions may be made from such a doctrine, but we must not strain their assertions, and make inconsequential deductions, much less must we be so unbrotherly as to fasten all those consequences and deductions we make upon them, as their own sense, and professed assertions. Though Tertullian and others held the propagation of the soul, which certainly was an error, yet they never held it to be mortal, they expressly disclaimed that, and yet who sees not but from the one, the other might be inferred. The Calvinists charge the Lutherans with Eutychianisme, which they utterly disclaim, but yet may be inferred from their erroneous doctrine of Consubstantiation. They again charge us for making God the author of sin, which we deservedly abhor, and yet they think it may be gathered from our assertions of predestination and providence. 
Nostrum est, non quid per se ex quovis sequa●ur dogmate, sed quid in illorum sequatur conscientia spectare qui tenent illud dogma, etc. Daven. adhort. ad frat con inter e●an e●cl p 12.  One of our own learned Divines, who did cast in his labours to the healing of the differences of the Germane Churches, allegeth this passage out of Bucer, We must not so much consider what will follow in the thing itself from every assertion, as what will follow from it in the judgement of those who do ma ntain such assertions— And he gives this reason, for as he who assents to the truth of some principle, cannot therefore be said properly to believe and understand— what ever may be deduced from it, so neither can he who maintains an error, justly be thought to hold all those absurdities, which abler men may infer from such an opinion, etc. It should therefore be our care not to strain or force such consequences from their assertions which differ from us, as the matter will not bear, much less to fasten such deductions upon them as their professed judgement; and if such things have been done, it were a good way to agreement to retract those unjust charges, which obstacle and block up the way to a happy union.  
5. Let there be a truce and cessation from all matters of strife and contention agreed on. Print not, preach not, spread not your differences; let there be a mutual consent not to publish several opinions, which makes the people like a troubled sea without rest, tossed with contrary winds, and doth but heighten disagreements, and make them more difficult to be composed and reconciled, partly, because in so doing men are more engaged, and so harder to retract, and their parties are increased, whom it is more difficult to satisfy.  
6. Lastly, Set upon a brotherly and amicable conference. And here, I fear (I speak it with grief) I am as a man born out of due time: yet I will speak my heart in it, though former attempts in this kind have been abortive, yet after endeavours may be successful; miscarrying wombs may be fruitful— let it be again, again commanded and attempted. In this conference let it not be thought presumption, if I humbly suggest the consideration of four things. 1. The persons undertaking it. 2. The intention with which. 3. The manner how to be carried. 4. The obligations in it. I will speak to them in brief.  
1. The persons undertaking it must be considered; it is the main requisite to a happy agreement. Certainly they are to be holy men, principled from above, and not biased with carnal and corrupt interests, humble men, not great in their own thoughts and opinions, not too big to close wi●h any truth, nor so little as to side with an error. Meek men, such as are under the reign of reason, not the command of passion, and in the acting of the one, can silence the other. Self denying men, such as can trample under foot their own concernments, 
Quis non vita sua redimat submotum istuc infinitum disfidij scandalum.  to advance the interests of Jesus Christ. It was the speech of Bucer, Who would not purchase the removing that infinite scandal that comes by dissension, even with his life? Men truly of such spirits might do much for the composing of our differences. And yet alas I dare not but persuade myself, such we have had, and yet may say in the words of the Prophet, We looked for peace, but there is no good, and for the time of healing, but behold trouble.  
2. A second thing to be considered in this conference, is, The intention with which it is to be carried. Not to non plus, silence, or conquer one another, much less to search out disagreements and enlarge them, but brotherly and humbly to find out the truth, and conscientiously to soader and compose our differences.  
3. A third thing to be considered, is, The manner how it is to be carried; certainly, not passionately and contentiously as adversaries striving for mastery, but brotherly, friendly, humbly, as men mutually seeking out for truth All strife is unsuitable, unless it be this, Who shall be furthest off from strife. If once men fall to crossing and contending one with another, they will never be able to persuade, much less to procure and settle any happy agreement. 
Noluit hanc laudem ad versae parti concedere, quod pacis, & concordiae stud o●●ores, quam ipse essent. Daven. p. 4  It was the speech of Luther at the agreement at Marperg, That he would not by any means suffer the adverse party that honour, to outstrip him in the desires of peace and amity. O that we could thus out go one another in the desires after this happy agreement, and pursue it in an humble, brotherly way; in which should we happily prevail with either party, they would not look upon themselves conquered, but conquering; nor would they be ashamed, like those overmatched and overcome by their adversaries, but would rather rejoice at those bettered by their friends.  
4. A fourth thing to be considered, is, The obligations in it. And it were well, if such persons, meeting for such ends, were under some solemn obligations or covenants, to lay aside all other interests and engagements, and faithfully, impartially and conscientiously to search out for the truth, and to embrace what ever overtures and hints of agreement God in his Word will afford them. When men's spirits are under such weighty and solemn bands, they will not without clear and demonstrable grounds from the Word oppose or descent one from another, nothing but God and truth shall part them. And I read of this practice in some former Synods and Conventions, we need to go no further then that of late, the Synod at Dort wherein the members of it, first the Precedent of the Synod, than all the Professors, Pastors and Elders of the Netherlands deputed to the Synod, and lastly all the Divines of other Nations, did all jointly bind themselves in a solemn oath, wherein they engaged themselves unto an impartial examination, and decision of those five Articles in controversy, according to the Word of God, and undoubted rule of faith; promising in this whole action to propound nothing to themselves, 
See Paget power of Class. and Synods, p. 239.  but the glory of God, the peace of the Church, and preservation of the truth. And it were very requisite that those who are singled out, and set apart for such a work, might be under such engagements, that in the whole procedure of the work they might act as such, who have the vows of God upon them, and might not be in such danger to be led aside with their own interests, engagements, affections or disaffections, but might faithfully and singly seek after truth and peace.  
And thus now a conference being settled, there are but three main things to be looked after. 1. To avoid all unnecessary controversies. 2. To conclude and establish agreements. 3. To accommodate differences.  
1. All unnecessary controversies are to be avoided. As in doctrine there are fundamental and superstructive truths; 
Videl de episc Const. praefat.  so in government there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some things immutable and unalterable, and some things prudential and changeable. It was one way which 
* Epist. of Casaub. to Car. Perron.  K. James advised for agreement, That there should be care to distinguish between necessary and unnecessary truths; the one is to be preached, pressed, urged by the sons of peace and truth, and a consent therein to be obtained; the other was to be forborn, and place given to Christian liberty, being but a needle's occasion of difference and dissension. It was said by a learned man concerning the healing of the differences of the German Churches, That as often as Divines of both sides have set themselves seriously about this work, they still effected in it, as much as they desired to effect, and they might no doubt have done more, if their own wills had not stood in their way. We cannot say the first; 
Daven. ad frat. come. adhort p. 3, 4.  hitherto our endeavours in this kind have not been so prosperous and successful. And it speaks sadly to us, if all ways of union shall become means of disunion; if all ways of agreement shall beget matter of strife; if all reasons for accord shall prove but arguments of further distance, and if our very pursuits of peace and accommodation, do set us farther from it, and render our agreements more difficult, more impossible. This is a sad omen. So that it is our misery we cannot say the first; and I am persuaded it were our sin to say the second. It cannot but be imagined that all parties know how scandalous, how dangerous & destructive our divisions are, and how sweet, how desirable and beneficial both to ourselves and others who love us, our union and agreements would be, & therefore it cannot in charity be imagined that our differences are lengthened, because we have no mind to conclude them. What worldly thing is it that can compensate or balance such an evil as this?  
— Pax una tryumphis  
Innumeris potior—  
Agreement in itself alone is more to be valued, than the triumphs and trophies of strife; but is not here our misery, do we not stumble in the threshold? do we not in the very entrance, or first lancing forth into this mare pacificum, cumber our beginnings with needles remorate? and split ourselves upon the rocks of unnecessary disputes, which blast all our hopeful beginnings, retard us in our way, & ends in nothing but s●rrow and f●rther divisione.  
2. A second thing to be looked after, is, To conclude and establish our agreements. We d●ffer in some things, but we agree in more; what is there asserted by one in point of doctrine, but is as zealously maintained by the other: and for matter of government, though in some things we d●ffer, yet in many things we do agree. It were a good step towards this desired accommodation, to conclude and publish our agreements, that as men have taken notice of our differences, which by too much artifice hath been rendered, and so apprehended wider, then in truth it is: so they might take notice of our agreements also, and be comforted in the one, as they are troubled for the other. And it cannot but be wondered at, that we hear so much of the one, and no more of the other. Indeed it is a work requiring an abler pen, but it is well-worthy the best endeavours of the eminentest sons of men, it being a better work to unite, then to divide; to build, then to pull down; and to heal differences, then to enlarge and increase them.  
3. A third thing to be endeavoured is, To accommodate our difference; of which we may say, as one said of the divisions among the Protestant Churches, 
Europae speculum p. 173.  That unless God did stir up some, and cloth them with a mighty spirit for this work, the end of them may be, that our enemies will laugh, when we shall weep. And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is sufficient for these things? It is easier to lay down accommodating motives, then accommodating media's. We have accommodating motives, enough and enough of them. And I am confident there is not want of accommodating graces, both parties are replenished with love, with humility, with self denial, Here is fire and wood, but where is the lamb? O that we could say with the same fullness of persuasion, Deus providebit, or, God will provide, or God will discover mediums of his own to soader us together. This we breathe after, certainly none but he can, and we are now within the ken of it. Two things would hide fair for it, if not wholly accomplish this desired accommodation.  
1. To settle the power of particular Congregations.  
2. To allay the jurisdiction of Synods.  
In the first there was a great agreement, and if God would but clear up the second, all other differences would fall in with them.  
It is our work to be mighty with God that he would show the might of his own grace to make all difficulties easy, and rough things plain, That the glory of the Lord might be revealed. And let me breathe out the desires and travels of my soul in the words of the Apostle, 1 Cor. 1.10. Now I beseech you, brethren, by the Name of the Lord jesus, that ye all speak the same thing, and that there be no divisions among you, and that ye be perfectly joined together in the same mind, and in the same judgement. To which let me add what the Apostle saith by way of argument to it, Ephes. 4.4, 5, 6 We are one body, have one spirit, one calling, one hope, one Lord one faith, one baptism, one God and Father of all— Oh that we should be one in so much, and two for so little! I will conclude all with that vehement exhortation of the Apostle, Rhetoric above withstanding, Phil. 2.1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfil you my joy, that ye be like minded, having the same love, being of one accord, of one mind. And the God of peace direct our hearts into the ways of all truth, love and p●a●e.  
FINIS.