Shewing that from Judgements, Opinions and Disputes, arguments of the truth of Grace cannot be drawn

ROM. 14. 17.

THe Apostle is a Casuist in this Chapter, and handleth that case of Conscience, which did much trouble the Church at that time with much prudence and moderation. The dispute was about the observation of some legal rites, Whether this was abrogated by evangelical liberty, some were for the affirmative, some for the negative, and the contest groweth so high, that they make the summe and substance of Religion to lie in these things. Now the Apostle his scope is to rectifie them by several excellent rules, some whereof are to use our liberty alwaies with respect to our weak brother, To judge charitably of one another in these differences, not unseasonably to trouble the Church with our particular opinions, but to keep our faith to our selves; in which respect Cyprian said, God would have us confiteri fidem, rather then profiteri, He confesseth it that is demanded and called thereunto, he professeth that doth it ultroneously, without any invitation at all. And in my Text the Apostle giveth an excellent rule. The marrow and essence of godlinesse lieth not in these things, though ye are apt to make these the pillars and foundations of Religion, yet they be not.

So that in the words you have a Proposition expressed; first Negatively, and then Positively.

In the Proposition you have,

First, The Subject, The Kingdom of God. This is in other places called The Kingdom of Heaven, not respectu loci, in respect of the place where it is, for it is exercised on the earth, but respectu modi, because it is administred after an heavenly manner. It doth in the general signifie that Regiment and Government which God exerciseth, either of glory in the Heavens, or of Grace in the hearts of his people; and by a Metonymy of the Adjunct for the Subject, it signifieth the Church, Mat. 13. 41. and by a Metonymy of the Effect for the efficient Cause instrumental, it signifieth the preaching of the Gospel, Mat. 13. 33. and by a Synecdoche of the genus for the more excellent species, it signifieth that peculiar time of renovation and restauration which was made in the Church by Christ and the Apostles, Matth. 3. 2. Mark 1. 14. The Kingdom of Heaven is at hand. Hence the Kingdom of Heaven is never used in the Old Testament, but in the times of the Messias only.

Secondly, There is the attribute, 1. Exclusively, It is not meat or drink, that is, it consisteth not in the doctrinal opinions, in the different practice about these things. 2. Affirmatively and Positively, but this Kingdom of grace is in righteousnesse, an universal conformity to Gods will, in peace, viz. with others, and in joy in the holy Ghost, viz. a godly joy in the exercise of all grace, accompanied with the sense of Gods favour and love in the Gospel, which is wrought in us by the holy Ghost, for Joy is reckoned among others the fruit of the Spirit.

Observ. That doctrinal disputations and difference of judgements in matters of Religion cannot be relied upon as symptoms and evidences of Grace.

Even the strong Christian who had the truth of his side, could not prove his godlinesse from his opinion or practice in this controversie, because the Kingdom of God consisted not in these things. The Apostle speaketh the like in another disputation, that did much exercise the godly, 1 Cor. 8. 8. about eating things offered to Idols. But meat commendeth us not to God, for neither if we eat are we better, neither if we eat not, are we the worse. The Greek words are emphatical, […], we do not abound, we have done no such great matter, neither […] do we fall short of others, as if we were not so excellent. Thus also the Apostle, Heb. 14. 9. It is good (that is better) to have the heart established with grace, rather then meats, rather then Doctrines and Disputations about them; where you see Disputations and Opinions do not establish, are not the staff of a mans heart; Grace only is so. Yea the Apostle in that grand controversie which did so much exercise the Church at first, viz. the Disputation about Circumcision, and the observation of it, speaketh manifestly, Gal. 6. 15. In Jesus Christ neither Circumcision or uncircumcision availeth any thing, but a new creature. Let not therefore men for a particular opinion which they conceive truer then others, boast themselves, appropriate godlinesse only unto that way. Although we are very prone to do so, yet the Scripture discovers such arguments to be only broken reeds.

For the Explication of this, consider these things;¹

First, That true and sound Doctrine is the foundation of godlinesse. There cannot be a godly life where there is not a true faith; hence the Scripture makes Regeneration to consist in Illumination in the first place, Ephes. 4. 23, 24. There must be knowing before there can be doing; you must not therefore extend this to all Doctrines even fundamental in Religion, as if the believing of Jesus Christ to be God, believing the Scriptures to be the word of God, were nothing, no without faith it is impossible to please God. Therefore to suppose a man godly, and to be saved in any Religion or Opinion, is to deny that there are damnable heresies, which yet the Apostle asserteth. Some have coyned a three-fold piety, Judaica, Jewish, Pagana, Heathenish, Christiana, Christian; but as the gold within the Temple was only holy, so is godlinesse only within the true Church. This therefore is to be observed especially in these times, where men are thought to have godly regenerated hearts, although they pertinaciously hold fundamental errours; whereas the Apostle Gal. 5. reckoning up heresies, as the manifest works of the flesh, with other grosse sins, concludeth, He that doth these shall never inherit the Kingdom of Heaven. Although therefore orthodoxy be not presently a sign of the state of grace, yet wilfull perseverance in heresie even as in adultery and drunkennesse, may make us conclude these are the fruits of the flesh. Be therefore informed, that although sound Doctrine be not necessarily godlinesse, yet it is a necessary foundation to it. Ubi malè creditur, nec benè vivitur, A good Faith, and a good Conscience, the Apostle couples together. And as the Spirit of God is called an holy Spirit, because it worketh holiness in his children, so it’s also the Spirit of truth, because it guideth them into truth; and first the Spirit of truth to them, before the Spirit of holiness to them; hence the Scripture doth so often commend a sound minde unto the godly.

Secondly, There is a lawfull disputation in matters of Religion, yea it is a duty² sometimes, when the Church is unsatisfied to have points of Religion throughly discussed. Thus our Saviour did use many arguments to prove he was the Messias, yea tentativè did once argue against the truth, that the Messias was not the Sonne of David, because he called him Lord, which was only to draw out his adversaries the more. In like manner Act. 15. there was a famous Councel gathered together, when Doubts in Religion troubled the Church, and in this Councel there was […] much disputing; so at another time we reade of Paul, that he was […], proving out of the Scripture some truth; the word signifieth by a strict comparing and knitting of one place to another. And for this reason it is that God doth suffer heresies and false doctrines to be vented, that the truth may be more resplendent, by having all rust filed off; As in times of persecutions God doth exercise patientiam Ecclesiae, the patience of the Church; so in time of heresies he doth exercise sapientiam, the wisdom and skill of the Church.

But now when we say, Disputations in Religion are necessary, and sometimes (Lunitations) a duty, you must bound this several wayes. As

First, In the Object matter, if it be in matters usefull and profitable. The Apostle³ condemneth disputations meerly upon this, because they profit not, though they do not so visibly hurt and destroy, yet that is enough, if they do not profit. Disputare is as much as to cut off superfluous branches; Now if the disputation it self be a luxuriant branch, that must be cut off. The Scripture speaks of the⁴ acknowledgement of truth after godlinesse. All light in the understanding ought to produce heat and warmth in the affections.

2. It must be in matters revealed in Gods word. We must not prie beyond those⁵ things that are written. The Apostle condemneth some that did […], Go a tip-toe, like a man acting in a Tragedy, and arrogantly intruding into those things he hath not seen. The Papists make a wicked Allegory of the beast that might not touch the mountain, when the Law was delivered, if it did, it was to die. This they apply to a Lay-mans reading of the Scripture; but we may better referre it to their Schoolmen, who though they were never wrapt up into the third Heavens, yet write of Angels, as if they had been there.

Secondly, For the Manner, Disputations ought to be wholly in reference to practice,⁶ not in parties, to raise new sects, to get victory, but wholly to increase in the power of godlinesse, otherwise disputations are but like much fretting, that eat away the flesh of godlinesse, and bring it into consumption; and truly it is much to be lamented, to see how godlinesse is decayed, mortification languisheth, since so much quarrelling and wrangling in matters of Doctrine. It is reported of Bellarmine by Fuligattus in his life, Quod à studiis Scholasticae Theologiae averteretur ferè nauseabundus, quoniam succo carebant liquidae pictatis. He did with loathing turn from the study of School-Divinity, because it wanted the juice of sweet piety. All Religion is practical, it is food not to be looked upon, but eaten and digested.

Thirdly, The Subject ought also to be qualified, one who is able and wise, understanding⁷ what the true state of the Doctrine is, not a David in Sauls Armour. It’s a miserable thing to see how many dispute about Universal Redemption, Free-Grace, Justification, Predestination, &c. who yet are no more able to wield those Doctrines, then a Pigmy could Goliah’s Armour; we must not attempt things above our strength. With these and many the like Qualifications, Disputations in matters of Religion are lawfull; so that in all these we do not manifest a sceptical doubtfull heart; as if nothing were certain (which I am afraid is the temper of too many in these dayes) as if faith were not […] and […], a substance, evidence, perswasion and full assurance and confidence.

Thirdly, It will alwayes fall out, that even in the Church of God, there will be different⁸ judgements and opinions, because we know but in part, and are spiritual in affections, but in part. So that howsoever God hath promised to lead his children in to all truth, yet they are no more freed from all errour, then from all sinne; and as the Spirit of God sanctifying is more powerfull in some then in others; So also the Spirit of God enlightning and directing into truth, is more effectuall in some then in others; some are Babes, others are Men; some are strong, others are weak. And as we know in part, so being also sanctified but in part; hence by different opinions we make several factions, One is of Paul, another of Cephas. And we are apt to monopolize piety, to inclose it in such a way. None godly, but those that are of such a judgement; and indeed if we speak of fundamental Doctrines, this were lawfull, but in other matters that are superstructions onely, it is unlawfull. Thus the Papist, he makes it, De necessitate salutis, subesse Romano Pontifici. The very refusing his superiority, is made a sign sure enough of damnation.

Fourthly, There is great difference between Doctrines that are fundamental, and⁹ others that are not so. In that they are called fundamental, it’s evident there can be no salvation, if they be denied. The Scripture cals such truths […] and […] foundations and elements; In which sense because the Jews accounted the legal observations […] foundations, necessary to salvation, the Apostle cals them beggarly, and elements of the world, because of their pride and ambition in maintaining of them; now there are Doctrines that are fundamental to faith, such is the Trinity, Incarnation of Christ: Others that are fundamental to holinesse, and others that are fundamental to the worship; and it is a damnable thing obstinately to deny any of these. Of such opinions as these the Apostle doth not speak in this 14th Chapter, as Chrysostome well observeth; no of such the Apostle speaks, If an Angel from Heaven bring any other Doctrine, let him be an Anathema. But there are opinions that are accessaries not principles, that are not articuli or main parts of the body, and of such properly we may say, The kingdom of God doth not consist.

Fifthly, Although it be not a necessary demonstration of godlinesse, yet it is a great¹⁰ mercy of God to be orthodox, and to be kept in the right faith. Hence all errour and ignorance is described by the name darknesse, as truth is by light, to shew how dreadfull the one is, and comfortable the other is; The truth of God is so great that we ought to lose our lives for it. Yea Christs death, though as it did respect Gods justice, it was […] a Propitiatory, yet as it did respect men, and the good confession of faith he made, it was […] a Martyrdom. Hence are those expressions, To contend earnestly for the faith, Jud. 3. Not so much as to bid God speed, to him that bringeth false Doctrines, 2 John 10. Hence also as a glorious gift, is the Spirit of God promised to teach us the truth, John 16. 13. Yea it’s made the comfortable priviledge of the Elect, that though false Prophets shall prevail much, yet they shall not deceive the Elect, that is, totally and finally; and when the Apostle spake of the Apostasie of Hymenaeus and Philetus, he addeth by way of comfort to the godly, Neverthelesse the foundation of the Lord standeth sure, knowing who is his. Blessed therefore is that man whose heart is kept in a continual fear and trembling at errors and false waies, as well as at iniquities and ungodly practices.

Sixthly, Take this Caution in the last place, That although the life of Religion and¹¹ godlinesse lieth not in every truth, yet we ought not to despise or contemn the least truth or deny it. Paul withstood Peter to the face, in an error that did not seem so great; in Paul you have an example of zeal, and in Peter of patience to bear it; for Genus quoddam non ignobile est Martyrii, reprehensionem patienter ferre, It is a kind of glorious Martyrdom to receive a reproof patiently. Even the least truth is so precious, that Christ saith, Heaven and earth shall sooner passe away, then one iota or tittle of his word. Though truth for the matter of it may seem little, yet because it is the truth of the great God, therefore it ought not to be neglected; some have called every truth so far forth as it comes to be made known fundamental, as if a man would necessarily be damned if he did not receive it. But certainly truth is called fundamental, not from the manner of revelation, or means of knowledge, but from the nature and use of it.¹²

In the next place, Consider why Doctrines, though never so excellent and true are not an infallible sign of grace. And, First, Because enlightning the minde to receive truth, is but an introduction or antecedent, and that not a necessary one to godlinesse,¹³ it is not a constitutive part of it. Hence it is that a man may be very orthodox and knowing of the truth, yea zealous for it, yet hating the power of godlinesse in others, and refusing to reform in his own life. The Scripture makes a difference between those that know Gods will, and those that do it. Boast not then of this that thou art among the orthodox, thou hast not forsaken the truth, running after these new errors; Thou holdest the truth in Justification, about the Law of God; thou art no Arminian, Socinian or Antinomian, all this is well. But this is not plea enough for salvation, and the judgement of discussion at that great day, will not be, How much good knowledge thou hast had? What a good faith only, but what a good life also? Therefore if thou art gone no further then to the doctrinal part of Religion, thou hast no sure arguments of comfort within thy self.

Secondly, Seeing that corruption is in every part, not only blindnesse in the minde,¹⁴ but contumacy and rebellion in will and affections, thou hast no full cure upon thee, unlesse grace hath healed thy affectionate part as well as thy intellectual. If thy spiritual eyes be open, yet hast no legs to walk in Gods Commandments, thou canst never attain to the end of the way which is eternal happinesse; so then think with thy self, if I would ever have any true comfort about my spiritual estate, I must have a plaister as broad as my sore, now not only my understanding was darkned with ignorance, errors, foolishnesse, &c. but my heart also with sinfull and corrupt affections. Therefore if the grace of God do not give me a good heart, as well as a good head, I am still undone. Hence the promise of Regeneration is not only expressed in words relating to the understanding, They shall all know God, and be taught of God, but in phrases concerning the affectionate part, I will take away the heart of stone and give an heart of flesh, and I will write my Law in their inward parts. Examine then thy self, whether the grace of God converting, is as universal and extensive as sinne infecting? For as an hand of a man, or an head of a man, is not a man; so neither is any particular revelation or illumination of the minde with faith, the whole image of God.

Thirdly, Know that orthodoxy or a right judgement is easier obtained then the renovation¹⁵ of the other faculties of the soul. We are easier perswaded to believe the truth, then to love the truth; How many times were the Pharisees convinced of the truth, and of the light, yet they could not love it, or delight in it? And as moral Philosophy tels us, The understanding draweth the object to it, but in the will and affections the object draweth them to it; so that if a man loveth the earth, he is earthy; if he loves the lusts of the flesh, he is fleshly: but if a man understand or know that which is spiritual, he is not presently spiritual; and this is the reason, why God and Angels do Scire malum, know evil, but they cannot velle malum, will that which is evil, because the understanding abstracts from all the imperfections of the object, as it is in its self, but the object of the will draweth down the faculty to it, as it is in its self. There is also another reason, why it is easier to know the truth then to love it, Because the understanding is a meer passive faculty, and cannot refuse the object of truth, when laid before it. But the will and affections are active and rebellious, not necessarily carried out to their objects: and this is the reason why many a man believeth many a truth, which yet he hateth, and wisheth it were false, because the object works on the understanding irresistably. And therefore till grace come and work so insuperably and irresistably upon the will also, it never boweth or yields to God. Oh therefore say, that besides that general knowledge of the truth, and the zealous maintaining of it, there is necessary a further, more peculiar, particular, and operative way of grace upon thy heart. What is the reason that you may have many an orthodox man write many learned books against errors, yet know not the meaning of those truths upon his heart? But onely because true Doctrin is not enough without a gracious alteration of the whole man, A man may learnedly dispute for the grace of Conversion against Arminians and others, yet not feel the power of conversion upon his own soul. He may learnedly maintain the true Doctrine of Justification, and yet not at all be acquainted with the sweet benefit of it in himself, and so be no better then those spouts and water-pots that refresh the garden, and cause sweet flowers to grow, but they have no sweetnesse themselves.

Fourthly, That cannot be rested upon as grace, which may breed pride, ambition,¹⁶ vain-glory, and such wretched worms in thee, but so many times do doctrinal disputations and great abilities in learning. The Apostle speaks of some busie disputants, 1 Tim. 4. 6. That they turn aside to vain-jangling. Now the Apostle giveth a contrary end and use of the Gospel. The end of the Commandment is charity out of a pure heart, and of a good conscience, and faith unfeigned; So 1 Tim. 6. 3. If a man consent not to the Doctrine which is according to godlinesse, he is proud, or puffed up. As sick corrupt bodies swell with humours. Therefore saith the Apostle, From such withdraw thy self.

Fifthly, The Devils that are damned in hell have admirable knowledge. They know and believe the things of Religion. James saith, The Devils believe and tremble, not with any faith infused by Gods Spirit into them, but from the evident conviction upon their consciences; yet the Devil for all this knowledge is an unclean spirit. Though the Devil tempt men to errors, and heresies, and atheism, yet he is neither Atheist or Heretick. The light implanted in him, and acquired by observation of things, prevents such darknesse and clouds upon him. Now what a goodly signe will this be to boast of, wherein the Devils doe exceed thee? The Devil hath his very name […] from knowledge, yet that is no advantage, we may say the Devil is an orthodox Devil in some sense.

Use 1. Use 1. Of Instruction, That although we are to blesse God for orthodox Churches, yet that is not enough unlesse we be holy and godly Churches. Neither maiest thou confide in thy self, because thou art no heretick, thou art no erroneous person, thou lovest the honest old orthodox truths. Alas the Kingdom of God, of grace, reacheth further then to the understanding onely. Now if so be the orthodox indeed may not thus be self confident, how intollerable is it, when men for their heresies and false doctrines, though esteemed truths by them, judge themselves the nearer salvation! What a miserable delusion is this, to be thought the more accepted to God and endeared to him by the false wayes they walk in? Stirre up thy heart therefore, that as thou canst not abide heresies nor false doctrines, so neither canst thou endure impiety or prophanenesse. It is a shame to be able to confute hereticks by books, and not ungodlinesse by our lives, yet what Lamentations may the godly jeremiahs of this age make, to see how possessed men are with their Tenents and Doctrines, when it may be false, as if none were godly, but such as are found among them, as if the Kingdom of God did only consist in their opinions, and in the mean while, the known and powerfull way of godliness is laid aside.

Use 2. Use 2. Of Exhortation, To turn all knowledge and truth into practice. Take not the points of Religion, as little children do books only to look upon the gay pictures, and not to read the matter therin contained. If thou canst tell what it is to be converted, what it is to believe, what it is to be justified against all false teachers, labor experimentally to finde all these in thy own self. Would a painted fire content you in a cold winter? Would painted food satisfie your hungry appetite? No more should the meer doctrinal part of Religion, without the practical part. Alas it is a poor priviledge to say, We have the true Church, the true Ministery, the true Administration of Ordinances, if we have not also the true way of believing, heavenly-mindednesse, and mortification. The Socinians they make sport in their books with the Protestant Authors, because they call themselves the Orthodox, and say, We use it as a spell, thinking thereby to charm all dissentiats. But could the Godliness of our lives, be as convincing as the purity and truth of our Doctrines, Christ would say to us, Thou art altogether fair and lovely, the chiefest of ten thousands; then would he come and sup with us: In our Congretions he would manifest a more glorious and efficacious power.

Let therefore all truth be incarnated into practice, be a living definition, a walking definition of repentance: that we may learn from your lives what Grace is, as well as from books.

Footnotes

1. Explicatory considerations. 1. Sound Doctrine is the foundation of godlinesse. ↩

2. 2. Disputations in matters of Religion lawfull, and sometimes needfull.
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3. I. As to the matter. ↩

4. It ought to be usefull. ↩

5. Revealed in the word of God. ↩

6. II. As to the manner. Wholly in reference to practice. ↩

7. III. As to the subject. One that understandeth the state of the Doctrine. ↩

8. 3. There will alwayes be different judgements in the Church.
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9. 4. There is great diffe[…]ce between Fundamental Doctrines and others.
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10. 5. It is a great mercy to be kept orthodox.
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11. 6. The least truth ought not to be contemned or denied.
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12. Why Doctrins though never so true, &c. ↩

13. 1. Because enlightning the minde is no constitutive part of godlinesse.
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14. 2. The cure is not perfect, by removing blindenes from the intellectual without change of the affectionate part.
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15. 3. A right judgement is more easily obtained then a thorow renovation.
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16. 4. Disputations Good judgement, &c. may breed pride, vain-glory, &c.
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