A discourse concerning the queries proposed by the House of Commons to the Assembly of Divines; about the divine right of Church Government in answer to two main questions. First, whether is be expedient to the State and Church, that the Assembly of Divines should answer those questions yea or no? Secondly, in case to be expedient; how they should be answered satisfactorily both to the conscionable and unconscionable disputer of the matter. Shewing first, the necessity of giving an answerr [sic]. Secondly, some necessary requisites to make that answer satisfactory to all, and without exception. / Written for the private satisfaction of a friend, anno Dom. 1646. And now published for more common use, by an unpartiall lover of truth and peace. W. H. 1648 Approx. 32 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A86220 Wing H152 Thomason E428_10 ESTC R204608 99864074 99864074 161475

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Early English books online. (EEBO-TCP ; phase 2, no. A86220) Transcribed from: (Early English Books Online ; image set 161475) Images scanned from microfilm: (Thomason Tracts ; 67:E428[10]) A discourse concerning the queries proposed by the House of Commons to the Assembly of Divines; about the divine right of Church Government in answer to two main questions. First, whether is be expedient to the State and Church, that the Assembly of Divines should answer those questions yea or no? Secondly, in case to be expedient; how they should be answered satisfactorily both to the conscionable and unconscionable disputer of the matter. Shewing first, the necessity of giving an answerr [sic]. Secondly, some necessary requisites to make that answer satisfactory to all, and without exception. / Written for the private satisfaction of a friend, anno Dom. 1646. And now published for more common use, by an unpartiall lover of truth and peace. W. H. [6], 14 p. Printed for Richard Wodenothe at the signe of the Star neer Saint Peters Church in Cornhill, London : 1648. "To the reader" signed: W.H. Annotation on Thomason copy: "Feb: 22"; the 8 in imprint date crossed out and the date altered to 1647. Reproduction of the original in the British Library.

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A DISCOURSE Concerning the Queries propoſed by the Houſe of Commons to the Aſſembly of Divines; about the divine right of Church Government in anſwer to two main Queſtions.

Firſt, whether it be expedient to the State and Church, that the Aſſembly of Divines ſhould anſwer thoſe Queſtions yea or no?

Secondly, in caſe it be expedient; How they ſhould be anſwered ſatisfactorily both to the conſcionable and unconſcionable Diſputer of the matter.

SHEWING

Firſt, the neceſſity of giving an Anſwerr.

Secondly, ſome neceſſary Requiſites to make that Anſwer ſatisfactory to all, and without exception.

Written for the private ſatisfaction of a friend, Anno Dom. 1646.

And now publiſhed for more common uſe, by an unpartiall Lover of TRUTH and PEACE.

LONDON, Printed for Richard Wodenothe at the ſigne of the Star neer Saint Peters Church in Cornhill, 1648.

The Publiſher to the impartiall READER. READER,

THis Diſcourſe, gentle and impartiall Reader, was written long agoe, that is, ſoon after the Queries were propoſed to the Aſſembly of Divines by the Houſe of Commons. And the reaſon why then it was not put forth by him to whom it was written, was perhaps the ſame which occaſioned the ſtopping of the Anſwer which the Aſſembly of Divines was then preparing to the Queries; namely, an Order of the Houſe ſent to the Aſſembly, bidding them forthwith 〈1 page duplicate〉 〈1 page duplicate〉 to proceed to the Confeſſion of Faith and Catechiſme, till they ſhould finiſh the ſame. It ſeemed by the Order that the Divines were taken off from anſwering thoſe Queries, and it is likely that thereupon the Authors friend to whom this Diſcourſe was ſent thought it needleſſe to publiſh it to the world.

But I having lately ſeen it; and knowing the Order (that an Anſwer ſhould be given to the Queries) to be renewed; becauſe I thought the Diſcourſe worthy of the conſideration of all that lay the Queries to heart, have uſed means to advance it to the Preſſe. My deſigne is chiefly to provoke ſuch as are in love with Truth, to follow the temper of this mans Spirit in the ſearch thereof. And then alſo to call upon the Author himſelfe, who hath offered theſe Advices unto others, that ſeeing he hath convincingly ſhewed that a ſetled rule and method of interpretation is ſo neceſſary to find out the true ſenſe of the Scriptures, that therefore hee would (if he hath any Talent in this kind) diſcharg his conſcience by holding forth unto the children of Truth, that which he perhaps doth further know or hath elaborated concerning that Rule and Method then any other, it being a thing ſo far beyond either the thought or hope of moſt men. And certainly nothing can be more uſefull to the compoſure of our Scriptural controverſies then this Rule, if it can be gained. Therefore ſuch as know the Author, and have any intereſt in him, ſhould preſſe him to enlarge himſelfe upon this Subject; but eſpecially in my humble opinion the hono rable houſe it ſelf ſhould be moved in ſome particular manner by their call to ſet him apart, and to enjoyn him thereunto, and give him all poſſible encouragement for the perfecting of it, as a thing of great concernment, wherein he is a debtor to the Church of God, and to Them, and to the publike courſe of ſpiritual Learning.

W. H.

Imprimatur

John Downame.
Errata.

Pag. 1. line 17. Univerſall r. Univerſall, p. 5. l. 2. of thoſe truths, r. of thoſe main truths, p. 6. l. 31. be bound r. bound, p. 7. ancienſt r. ancient, l. 22. and anſwer, r. an anſwer, p. 8. l. 7. faith. r. belief, l. 11. which be propoſed, r. which ſhall be propoſed, p. 9. l. 24. entrance r. envy, p. 10. which they proceed to diſcover, r. they diſcover Truths, l. 29. held forth, r. hold forth. p. 11. l. 25. proceed univerſally ſit, r. proceed would be univerſally fit. p. 12. l. 14. from theſe, r. them. l. 33. anſwerably, r. anſwerable, p. 13. l 4 ſo different r. ſo many different, l. 27. who were, r. that are, l. 28. doubts in, r. doubt an, l. 28, 29. by which men, r. by which all men l. 30. my deciſion, r. any deciſion. l. 33. particular. r. particulars. p. 14. l. 10. ſimple, r. ſingle. l. 11. as that, r. as the, l. 20. of the one, r. in the one, l. 21. in their, r. by their.

A DISCOVRSE Concerning the QUERIES propoſed by the Houſe of COMMONS, to the Aſſembly of Divines.

WOrthy Sir, This State would be happy, if all that manage publike affairs did minde the true intereſt thereof with zeale and ſimplicity, as you doe. The great cauſe of our miſery is, that men of publike employments have no publike ſpirits, few there are that walk in the light openly, according to the Royall Law of Liberty; for almoſt all are ſnared in holes, and hid in priſon houſes. The holes are their private Intereſts, and Ends, without which, nothing, almoſt, is done for the Publike by any body, and the priſon houſes are the Parties to which they are engaged, for moſt men act by the rule of prejudice, rather to croſſe an oppoſite party, then to advance the Univerſall good of all. Therfore matters which are named publike, are carryed rather by ſtrife and debate then in a peaceable way, and deſtruction is found to be the path of many, rather then edification in love. But ſeeing you are enabled to raiſe your minde above the thoughts of ſuch, as are led by the ſenſe of their fleſh to run into parties, and do not enquire ſo much after the miſcarriages of others, to lay them open, and to clamour againſt them before the World; as after the wayes of righteouſneſſe, whereby all may come unto the acknowledgement and 〈1 page duplicate〉 〈1 page duplicate〉 apprehenſion of that truth which is after godlineſs, ſeeing, I ſay, this is your commendable endeavour and ſtudy, I thinke it my duty to contribute what I can to your furtherance therein; and for this cauſe, ſhall be at this time, willing to let you know my true ſenſe of the doubts which you make; concerning the Queſtions which are offered by the Parliament unto the Aſſembly of Divines to be reſolved.

The Queries whereunto you ſeeke an impartiall Anſwer, are two.

Firſt, Whether, yea or no, it be expedient for the Church and State, that the Divines of the Aſſembly ſhould anſwer theſe Queſtions.

Secondly, If it be expedient that an Anſwer ſhould be given thereunto, then your further Queſtion is, of the manner how that Anſwer ſhould be made: Namely, what muſt be intended to make it ſuch, as will give to thoſe who doubt of the matter, conſcionably juſt ſatisfaction; and will take away from others who deſire no ſatisfaction, but rather pretences of cavilling, all juſt occaſion of contradiction, and of multiplying new Queſtions in infinitum? For you doe prudently and juſtly conceive that no anſwer will be better then one that is not ſatisfactory, becauſe it may be the end of ſome Statiſts and Lawyers is, to make the Queſtion endleſſe: for ſeeing they have not been able to gain either the whole power over the Church, therein to rule all at their own will; or the priviledge to be exempt from all rule of the Church, by an expreſſe Ordinance of Parliament; it is not unlikely that they will endeavour to gain it ſome other way, namely, by the unſettlement of all, and by Argument; in denying to the Church that which is due to it: and this perhaps they will attempt by ſome endleſſe diſpute about the points of right, to make the Civill and Eccleſiaſticall pretences of Right unto power, claſh together irreconciliably. For ſo long as the matter is not decided, they will pretend to a liberty to doe what they liſt; and without controule will caſt the cords of Chriſt from them, which is all the World aims at in this controverſie, as is cleere by Pſal. 2.3.

Now then although this inconvenience may ſeeme unavoydable as matters now ſtand with us; and although the remedy which you enquire after is ſomewhat difficult to be found; yet I ſhall briefly open my thoughts thereof unto you, if perhaps ſomthing from hence may be hinted to your ſelfe, or others for the facilitating of the worke.

Therefore to the firſt Queſtion I ſay, that it will be very expedient for the Divines to Anſwer the Queſtion propoſed unto them for theſe three principall cauſes. 1 Becauſe the matter is of ſuch conſequence in reſpect of Chriſt and his Kingdom, that in conſcience they are bound to give a reſolution thereof ſo far as they are able. 2 Becauſe the conſtitution of this State and Church, is ſuch at this time, that except this matter be ſatisfactorily decided, there is no ſettlement at all to be expected therein; and the whole guilt of our publike confuſions will be imputed unto the Divines. 3 Becauſe their call and engagement to give an Anſwer, is ſo publike and Obligatory, that if they decline to doe their duty, they will not onely loſe their reputation in this Cauſe, and moſt of their Authority in the Miniſtry, and give their Adverſaries matter of triumph over them; but they will prejudge extreamly the Rights of all the beſt reformed Churches to their diſadvantage.

If theſe Reaſons be well conſidered, it will appeare not onely expedient, but even neceſſary, that an Anſwer be given to the Queſtions which I ſhall briefly endeavour to let you ſee.

Firſt, The Importance of the matter is ſuch that to the fundamentall conſtitution and compleat being of a true Church nothing is more neceſſary then to know by what Right the Officers thereof ſtand in their Charges; and how they are authorized to execute the government and judicatures belonging thereunto. And if the Royalty of Chriſt power in government and in Spirituall Judicatures, is ſo highly concerned in this matter; that except this plea be maintained, his prerogative over the ſoules of men will be diſclaimed, and given up to the will of worldlings; then certainly no faithfull Miniſter, who doth beleeve him to be the only King of ſouls, can with a good Conſcience be ſilent when this his right is called into Queſtion: for ſeeing their calling is to beare witneſſe unto him; their ſilence in ſuch a matter would be a great breach of truſt. And if Chriſt in that good confeſſion which he made before Pontius Pilate Joh. 18.35, 36, 37. Did profeſſe that he was indeed a King, but that his Kingdome was not of this world: how can any of his Officers in that Kingdome be counted faithfull unto him, if they ſuffer the world to incroach upon the Rights of his Juriſdiction? For if they are not of the world; they cannot be given up unto the world: for the Rule is; give unto Caeſar what is Caeſars, and unto God what is Gods. Therefore if the Divines of the Aſſembly lay this matter to heart, as believing it to concerne mainly Chriſts Royall Prerogative; I cannot ſee how their Conſcience will ſuffer them to be ſilent in the vindication of his Right: for Chriſt when he himſelfe was queſtioned before a worldly judge concerning the point of Right to his Kingdome; atteſted the Truth thereof although it was laid to his charge as a matter of high treaſon. And having plainly declared that he was a King; he doth adde immediately theſe words. To this end was I borne; and for this cauſe came I into the world, that I ſhould beare witneſſe unto the Truth: thereby intimating that this was one of thoſe Truths which he was to manifeſt unto the world, although it might be with the perill of his life: and if this was of ſuch importance for him to declare; ſure it is of no leſſe importance for us to know, and in Caſe of doubt to be reſolved of. For as it doth concerne on the one ſide: the Right which Chriſt hath to his Spirituall Crowne that his Title may be cleered; and all worldly pretences of power over it taken away: ſo on the other ſide it doth concerne our Conſciences to be informed under whom they muſt ſtand in point of Judicature; and what Chriſts will and appointment is (who is the undoubted King of ſouls) for the ſettlement of the ſame in doubtfull matters.

And as the matter is thus important in reſpect of Chriſt, of his Kingdome, and of our Conſcience in order to him; So it is of that Conſequence to this Church and State; that it brings with it no leſſe then the to tall diſſolution, or happy eſtabliſhment thereof. For if this matter be cleerly determined according to the Word God; then the Churches of this Kingdome may be ordered and ſettled in Peace; and by this meanes the foundation of the State will be ſetled alſo, which now is ſhaken by reaſon of this un-ſettlement: for it is Chriſt, that doth beare up the pillars of the earth, Pſal. 75.3. And to him is the gathering of the people, Gen. 49.10. (now they cannot be gathered to him without a government, nor can the pillars of the earth ſtand without order) and if the matter be not determined one way or other, nothing can poſſibly enſue but endleſſe continuance of diviſions and ſtrife, which being remedileſſe without the deciſion of theſe doubts; will at laſt produce inevitable ruine both to Church and State, and the reaſon of this is cleer; becauſe the relations which men have unto God in reſpect of Conſcience; not being ſettled, all other relations will be diſſolved, for if Chriſts will be not knowne or regarded in his government of ſpirits, no mans ſpirit will regard the will of any other government and power, further then he is either by feare conſtrained, or for his owne ends, he thinkes good to comply with others to ſerve his own turne of them: for naturally thus farre, and no further one man doth yield unto another. So that for want of that Rule whereby mens Conſciences may be wrought upon, and ſpirits directed in the concernment of Religion, to prevent or remedy Scandals: all other Rules will be broken and caſt off; becauſe every man being left to his own arbitrement to doe without the controulement of true ſpirituall government whatſoever he pleaſeth in matters of Conſcience; will frame his Conſcience to his own will, and intending only to pleaſe himſelfe, will not regard any other, by any other Rule, then that of his own conveniencie: and if in the greateſt matters, the ſpirits of men will be let looſe, thus to run riot; what ſhall reſtraine or direct them in matters of leſſer concernment? Thus till the Higher Sphere of Government relating the Worſhip of God, be in a right frame, all the lower relating the Outward Man in Civill converſation will be out of order: and where no Order is ſetled in worldly matters; there naturally every one wil order himſelf, according to his ſtrength and other advantages to the prejuduce; and in the end, to the oppreſſion of his neighbor. For naturally he that is ſtrongeſt wil make uſe of his ſtrength to over rule the weaker and ſubject him in all things to his own will; except his Conſcience be overawed by the Rules of Religion, and be bonnd up thereby, and made willing to deny himſelfe. For where this is not inwardly, and no Government ſetled outwardly, there every one will be oppreſſed by his neighbour; Iſa 3.5. and the child will behave himſelfe proudly againſt the ancienſt, and the baſe againſt the Honourable. Therefore ſeeing the ſetlement of this higher Sphere of Government cannot be brought to paſſe, in this State, at this time without the determination of theſe Queſtions; the guilt of all the evils that will enſue upon our continued un-ſetlement; will lye at the Doore of the Divines of the Aſſembly if they decline to give their Anſwer ſo farre as they are able thereunto.

Thirdly, Their engagement is ſuch, that except an Anſwer be given they will deſervedly loſe their credit in the loſſe of the Cauſe, and that to the prejudice of all the Reformed Churches of Europe.

For ſeeing the Divines have declared by their Petition to the Houſes that the Judicature of Scandals, is intrinlecall to the Church reſiding in the Officers thereof by Divine Right: and this Declaration not being believed, but a proof thereof demanded, and to make the proof more full and ſatisfactory, Queſtions being framed to ſtate the point of doubt rightly, and they called upon and required by the Parliament to give and Anſwer thereunto from the Word of God: ſeeing I ſay upon their Petition the matter is come to this iſſue; their credit will be loſt if they ſhew not the grounds of their judgment: for they are accuſed to affect an Arbitrary Power of Judicature; and if they make it not apparent that the Judicature which they challenge is not Arbitrary but Subordinate and Legall in the Kingdome of Chriſt; they ſhall juſtly fall before their Accuſers; and may be counted Preſumptuous and Tyrannicall in their places; and conſequently, loſe the Right whereunto they pretend.

And although they had not by any Declaration thus engaged themſelves in the Cauſe: yet the Supream Magiſtrates call, by whoſe Authority they ſit; and the end wherefore they are called together, doth fully obliege and neceſſitate them to give an Anſwer. For they are comanded by God to be ready to give an Anſwer to every one that doth aske a reaſon of them of their hope, 1 Pet. 3.15. And if of their Hope then alſo of their Faith and judgment, whereof they have declared this to be a part.

And if to every one then far more to their Magiſtrate, who hath ſet them apart, and authorized them to declare their judgement in matters which be propoſed unto them. It is then a cleer and undoubted duty, whereunto they are bound in Conſcience to apply themſelves: and if they ſhould decline it, it would not only open the mouthes of all their Adverſaries, who already begin to give out that they cannot Anſwer the Queſtions, and therefore have quitted the plea of a Jus Divinum: but pre-judge all the Proteſtant Churches Rights, which elſe where they enjoy under their Civill Magiſtrates without controule, which by this occaſion would become doubtfull and queſtionable. And finally this ſilence, as it would betray the cauſe of the Church to the world, and involue all into confuſion; ſo it would no doubt bring ſome exemplary judgement both upon theſe that decline ſo neceſſary a duty in ſuch a time of Reformation; and upon the whole Miniſtery of this land, which juſtly would become for this cauſe more contemptible, then any in al the world beſides.

For theſe Reaſons I conceive it not only expedient, but even neceſſary that the Divines of the Aſſembly ſhould ſet themſelves as one man to Anſwer the Queſtions ſatiſfactorily, ſo farre as God ſhall enable them.

But now to ſpeake to the ſecond Queſtion, how this may be done both ſatisfactorily to the conſcionable, and alſo fully to the unconſcionable, ſo as to prevent cavilling and multiplying of new Queſtions, is a matter of no ſmall difficulty to determine: yet let us try what may be ſaid unto it.

I ſuppoſe then to reſolve any doubt ſatisfactorily, two things are requiſite. Firſt, the minde muſt be free from all prejudicate opinions. Secondly, ſome evident and undenyable rules muſt be known and followed, by which the matter in doubt may be determined. For if the minde be not free from prejudice, it is not capable of any rule, and although it be free from prejudice, if it want a ſure rule to walke by in the ſearch of truths, it will never be ſatisfactorily reſolved of doubts: but if both it be free from all foreſtallment and partiality: and hath alſo a ſure directory to lead it unto the diſcovery of hidden matters then it may be able both to find out and hold forth the reſolution of doubts demonſtratively: for to prevent Cavilling it is neceſſary, both that the way of finding out and of holding forth Truth be Demonſtrative.

If therefore the Divines being free from all partiality, and minding nothing but the ſimple manifeſtation of the truth in their heart (as I am perſwaded they will doe according to the Proteſtation which they made at their entrance into the Aſſembly) can ſhew an undenyable Rule by which the truth of doubtfull matters in Divinity may certainly be found out, and can make it apparent; that in the ſearch of a Reſolution to theſe Queſtions they have followed that rule without wavering from it: then I ſuppoſe, that the thing which you require to be done, may be effected; namely, that the conſcionable will be ſatisfied, the unconſcionable cut off from cavilling pretences, becauſe all matters of doubt (if they hold faſt received Principles, and wil not fall to Scepticiſme) will be reduced to theſe two neads: namely, to the ſufficiencie of the rules by which they proceed to diſcover Truths; or to the right application of thoſe rules, unto the Queſtions to be reſolved, for if no exception can be made, neither againſt the Rules of the diſcovery of Truth in themſelves, nor at the uſe which is made of them, for the determination of matters in hand; then I ſuppoſe all Objections will be prevented.

Therefore if I might have my wiſh, I could deſire that all Divines or conſcionable men, before they ſet upon any Queſtions, to reſolve them in particular: would ſet down the Rules by which they doe order themſelves in their meditations, for the impartiall deciſion of Scripturall doubts. This I would have them to doe, that they may be able to make it appear upon due ſearch, that their way in anſwering doubts is cleere before them; that they are not ſwayed by any intereſt of their own, or by any foreſtallment of received opinions from other men of their own ſide, or by any other thing in the courſe of Humane Learning, which might have any influence upon them to byas their thoughts, and take them off from the ſimplicity of the Goſpel; but that their light doth come cleerly from the Word it ſelfe alone, by a Scientificall way of truth, demonſtrable unto all men of capacity to be ſuch, and riſing from ſuch undenyable principles of interpretation, which all underſtanding Chriſtians do acknowledge and receive as undoubted, for when men can give an account unto themſelves, by a ſearch of their own intellectuall proceedings; that the light which they held forth from the Word unto others is thus begotten in them; they need not feare to be much contradicted, if they can but make themſelves to be underſtood in what they hold forth; or ſeriouſly minded and conſidered in the way by which they hold it forth in doubtfull caſes. And truly, becauſe the way of Scripturall interpretation is not agreed upon amongſt Divines, therefore moſt men are led rather by opinion to deliver the meaning of the Text conjecturally, then by Scientificall grounds demonſtratively: But if the Chriſtian World could once be made ſo happy, as to be taught a cleere and plain rule of Scripturall interpretation, and a method to apply plain Scripturall truths unto doubtfull caſes of conſcience, for the reſolution of the ſame, and if theſe two things ſhould be publiſhed to the Chriſtian World, and made upon ſufficient tryall demonſtrable to all men of capacity; then a ground would be laid for a greater matter then the reſolution of theſe Parliamentary Queſtions, namely, for the ending of all vain janglings and confuſed diſputes about matters Doctrinall and Practicall in Divinity.

For if theſe two Rules can be found out and made uſe of in theſe Queries, not onely all obloquie would be prevented in this matter; but a Way found to direct all men that are impartially rationall, to enlarge the knowledge of Scripturall truths from the Scripture it ſelfe, and Scripturall grounds; ſo as to avoid the intanglements of meer humane and Philoſophicall notions; and the deceits of a Science ſalfly ſo called, becauſe the Rules, by which they in this matter ſhould proceed, univerſally ſit to determine other doubts of the ſame kinde, ſo far as by the opening of the ſenſe of holy Scriptures, and by the application thereof unto humane caſes, they are determinable. And that ſome ſuch Rules may be found; and muſt be fought after, if ever we ſhould receive ſatisfaction in Scripturall doubts, may thus be made apparent. Firſt, we all confeſſe that nothing is to be received as a Divine Truth, but that which is atteſted by the Word, or conſonant unto the Teſtimonies thereof. Now it is cleer that the Word cannot be ſaid properly to atteſt any thing to us, except we underſtand the meaning thereof. Nor can we be ſaid to underſtand the meaning thereof, except we know a reaſon why we cōceive it to be ſo as we apprehend it to be, and not otherwiſe; nor can ſuch a reaſon be knowne without ſome Rules of Interpretation and Meditation, which are demonſtrable to lead the mindes of thoſe that uſe the ſame, into Truth. Nor can theſe Rules be demonſtrable, except they ariſe from ſuch Common and undeniable Principles which all Rationall men in matters of that kind do take as granted, ſeeing I ſay theſe things are ſo; it followeth that if there be ſuch Principles, then from theſe Rules may be taken to lead the doubting mind unto the apprehenſion of Truth: and if ſuch Rules may be had they ſhould be held forth: for if they can not be held forth, no reaſon can be given of any Scripturall interpretation; and all interpretations are alike to be received; but this being abſurd and deſtructive to all common Principles and to the Analogy of Faith, it followeth evidently that Rules may be had, and muſt be ſought after and knowne and received before any Scripturall doubts and diſputable matters can be reſolved ſatisfactorily.

Therefore the onely true Meanes to prevent contradictions and endleſſe debates, will be to ſhew the method of intellectuall proceedings, unpartially regulated towards the deciſion of doubts, and ſufficiently fitted without all exception, to diſcover and finde out truths, as well in theſe as in all other doubts of the ſame kinde, for except the Rules and method be univerſall to hold in all, it cannot be truſted in any particulars, for we know that it is the ordinary courſe of moſt men in controverſall points: firſt, to conceive a poſition anſwerably to their capacity and intereſt; and then to ſeeke out places of Scripture by which it may be made good. This is to build the wall firſt, and then to fit the Rule unto it; whence it is that the Scripture is made to ſpeake ſo different ſenſes, as men for the maintaining of their ſeverall Opinions can probably wreſt it unto. But if we would know the truth indeed; we ſhould look upon our own opinions as doubtfull matters; and having no ayme but to examine them by the Word; we ſhould come to the meditation of the word by a cleer Rule; and having found the truth atteſted by the Word it ſhould be made a line and plummer, by which all particular opinions in debate ſhould be ſquared; for in ſo doing the wall would be fitted to the Rule. And except men be willing to lay down the love of their own tenents, and to ſuſpect themſelves that they may be led out of the way by their own foreſtallments; or fail to enter rightly upon the way, or ſtray from it after they are entred, for want of conſtant and ſufficient light; except I ſay they will ſuſpect that they may erre ſome of theſe or all theſe wayes; they will never be carefull to prevent the deceits of their own thoughts unto which men are liable; and if they be not carefull of this they will never be ſure that they have found the Truth.

Therefore in this doubtfull matter which is of ſuch main concernment, as that unto this particular Church and State I know nothing of greater or equall importance at this time; I could wiſh that amongſt thoſe who were in doubts, in agreement were made of the Rule; by which men ſhould proceed to Anſwer doubtfull Queſtions ſatiſfactorily, and before my deciſion ſhould be given to any Queries or caſes of Conſcience, I would have them always to declare their whole Method of proceeding by way of Prolegomenon or Preface. And if in theſe particular my advice could be taken; the Method ſhould be this; firſt to collect out of the whole Scripture, but chiefly out of the New Teſtament, all the places of Scripture which ſpeake cleerly of the Church of Chriſt and of the Government thereof. Theſe places they ſhould Analyſe each by themſelves to finde the true ſenſe thereof, and demonſtrate the the ſame by a Rule of Interpretation, which ſhould be undeniable.

Having found the ſenſe of every place, they ſhould caſt the matter of Truth gathered from them into ſo many ſimple or compound Propoſitions as that matter wil conveniently afford, diſtinguiſhing them into ſeverall heads. Theſe Propoſitions ſhould be ſet a part as Rules fit to be made uſe of for the determination of the doubts propoſed. Having found all the Rules, which the Scripture doth yield; they ſhould Analyſe the Queſtions alſo and ſhew the point of doubt diſtinctly which ſhould be determined; then they ſhould proceed to compare the matter queſtionable with that which the Scripture hath already determined, and from the proportion which ſhall be found of the one to the other, in their Agreement or Diſagreement, a concluſion will reſult to determine the whole matter: and to ſhew that the inference of the concluſion is according to truth, the Reaſon of the Method of the Application might be declared; That when it ſhall appeare that nothing is done Magiſterially; but by a Rule, directing the mind unto the the diſcovery of Truth; all exceptions may be cut off: for in caſe no fault can be found, neither in the Rules of proceeding: nor in the proceedings according to Rules, cavilling will be prevented, and the danger of endleſſe debates incident to theſe and all other matters, will be taken away, which I beſeech the Lord at laſt to bring to paſſe for his own name ſake. Amen.

FINIS.