<P_433>

<heading>

OF THE TRYALL OF THE SPIRITS (TILLOTS-B-E3-P1,433.3)

</heading>

{COM:preached_at_white-hall,_on_4_april_1679}

<heading>

<font> 1 John </font> IV. 1. (TILLOTS-B-E3-P1,433.7)

<font> Beloved , believe not every spirit , (TILLOTS-B-E3-P1,433.8)

but try the spirits whether they are of God ; because many false
Prophets are gone out into the World . </font> (TILLOTS-B-E3-P1,433.9)

</heading>

This caution and counsel was given upon occasion of the false Prophets
and Teachers that were risen up in the beginning of the <font>
Christian </font> Church , who endeavoured to seduce men from the true
Doctrine of the Gospel delivered by the Apostles of our Lord and
Saviour . (TILLOTS-B-E3-P1,433.11)

And these teaching contrary things , could not both be from God ;
(TILLOTS-B-E3-P1,433.12)

and therefore St. <font> John </font> calls upon Christians to examine
the Doctrines and Pretences of those new Teachers , whether they were
from God or not . (TILLOTS-B-E3-P1,433.13)

<font> Believe not every Spirit ; (TILLOTS-B-E3-P1,433.14)

that is </font> , not every one that takes upon him to be inspired and
to be a Teacher come from God : (TILLOTS-B-E3-P1,433.15)

<font> But try the Spirits ; (TILLOTS-B-E3-P1,433.16)

that is </font> , examine those that make this pretence , whether it be
real or not ; (TILLOTS-B-E3-P1,433.17)

and examine the Doctrines which they bring , because there are many
Impostors abroad in the World . (TILLOTS-B-E3-P1,433.18)

This is the plain sense of the Words : In which there are contained
these <font> four </font> Propositions . (TILLOTS-B-E3-P1,433.19)

First , <font> That men may , and often do , falsly pretend to
Inspiration </font> . (TILLOTS-B-E3-P1,433.20)

And this is the reason upon which the Apostle grounds this Exhortation
: (TILLOTS-B-E3-P1,433.21)

<font> Because many false Prophets are gone out into the world </font>
, therefore we should try who are true , and who are false .
(TILLOTS-B-E3-P1,433.22)

Secondly , <font> We are not to believe every one that pretends to be
inspired , and to teach a Divine Doctrine </font> :
(TILLOTS-B-E3-P1,433.23)

This follows upon the former ; because men may falsly pretend to
Inspiration , (TILLOTS-B-E3-P1,433.24)

therefore we are not to believe every one that makes this pretence .
(TILLOTS-B-E3-P1,433.25)

For any man that hath but confidence enough , and conscience little
enough , may pretend to come from God . (TILLOTS-B-E3-P1,433.26)

And if we admit all pretences <P_434> of this kind , we lie at the
mercy of every crafty and confident man to be led by him into what
delusions he pleaseth . (TILLOTS-B-E3-P1,434.27)

Thirdly , <font> Neither are we to reject all that pretend to come from
God </font> . (TILLOTS-B-E3-P1,434.28)

This is sufficiently implied in the <font> Text </font> ;
(TILLOTS-B-E3-P1,434.29)

for when the <font> Apostle </font> says <font> believe not every
Spirit </font> , he supposeth we are to believe some ;
(TILLOTS-B-E3-P1,434.30)

and when he saith <font> try the Spirits whether they be of God </font>
, he supposeth some to be of God , and that those which are so are to
be believed . (TILLOTS-B-E3-P1,434.31)

These <font> three </font> Observations are so plain that I need only
to name them , to make way for the <font> Fourth </font> , Which I
principally designed to insist upon from these Words .
(TILLOTS-B-E3-P1,434.32)

And that is this , <font> That there is some way to discern mere
pretenders to Inspiration , from those who are truly and Divinely
inspired : </font> (TILLOTS-B-E3-P1,434.33)

And this is necessarily implied in the <font> Apostles </font> bidding
us to <font> try the Spirits whether they are of God </font> .
(TILLOTS-B-E3-P1,434.34)

For it were in vain to make any trial , if there be no way to discern
between pretended and real Inspirations . (TILLOTS-B-E3-P1,434.35)

Now the handling of this will give occasion to <font> two </font> very
material Enquiries , and useful to be resolved .
(TILLOTS-B-E3-P1,434.36)

I . (TILLOTS-B-E3-P1,434.37)

<font> How we may discern between true and counterfeit Doctrines
</font> : those which really are from God , and those which only
pretend to be so ? (TILLOTS-B-E3-P1,434.38)

II . (TILLOTS-B-E3-P1,434.39)

<font> To whom this judgment of discerning doth appertain ? </font>
(TILLOTS-B-E3-P1,434.40)

I . (TILLOTS-B-E3-P1,434.41)

<font> How we may discern between true and counterfeit Doctrines and
Revelations </font> ? (TILLOTS-B-E3-P1,434.42)

for the clearing of this I shall lay down these following Propositions
. (TILLOTS-B-E3-P1,434.43)

1 . (TILLOTS-B-E3-P1,434.44)

<font> That Reason is the faculty whereby Revelations are to be
discerned </font> ; (TILLOTS-B-E3-P1,434.45)

or to use the phrase in the text , it is that whereby we are to judge
what <font> Spirits are of God , and what not </font> .
(TILLOTS-B-E3-P1,434.46)

For all Revelation from God supposeth us to be men , and to be indued
with Reason ; (TILLOTS-B-E3-P1,434.47)

and therefore it does not create new Faculties in us ,
(TILLOTS-B-E3-P1,434.48)

but propounds new Objects to that Faculty which was in us before .
(TILLOTS-B-E3-P1,434.49)

Whatever Doctrines God reveals to men are propounded to their
Understandings , (TILLOTS-B-E3-P1,434.50)

and by this Faculty we are to examine all Doctrines which pretend to be
from God , and upon examination to judge whether there be reason to
receive them as Divine , or to reject them as Impostures .
(TILLOTS-B-E3-P1,434.51)

2 . (TILLOTS-B-E3-P1,434.52)

<font> All supernatural Revelation supposeth the truth of the
Principles of Natural Religion . </font> (TILLOTS-B-E3-P1,434.53)

We must first be assured that <P_435> there is a God , before we can
know that he hath made any Revelation of himself :
(TILLOTS-B-E3-P1,435.54)

and we must know that his Words are true , (TILLOTS-B-E3-P1,435.55)

otherwise there were no sufficient reason to believe the Revelations
which he makes to us : (TILLOTS-B-E3-P1,435.56)

and we must believe his Authority over us , and that he will reward our
obedience to his Laws , and punish our breach of them ;
(TILLOTS-B-E3-P1,435.57)

otherwise there would neither-2 be sufficient obligation nor
encouragement to Obedience . (TILLOTS-B-E3-P1,435.58)

These and many other things are supposed to be true , and naturally
known to us , antecedently to all supernatural Revelation ;
(TILLOTS-B-E3-P1,435.59)

otherwise the Revelations of God would signifie nothing to us , nor be
of any force with us . (TILLOTS-B-E3-P1,435.60)

3 . (TILLOTS-B-E3-P1,435.61)

<font> All Reasonings about Divine Revelations must necessarily be
governed by the Principles of Natural Religion :
(TILLOTS-B-E3-P1,435.62)

that is , </font> by those apprehensions which men naturally have of
the Divine perfections , and by the clear Notions of good and evil
which are imprinted upon our Natures . Because we have no other way to
judg what is worthy of God , and credible to be revealed by him , and
what not , but by the natural notions which we have of God and of his
essential perfections : which , because we know him to be immutable ,
we have reason to believe he will never contradict .
(TILLOTS-B-E3-P1,435.63)

And by these Principles likewise , we are to interpret what God hath
revealed ; (TILLOTS-B-E3-P1,435.64)

and when any doubt ariseth concerning the meaning of any divine
Revelation <paren> as that of the Holy Scriptures </paren> we are to
govern our selves in the interpretation of it by what is most agreeable
to those natural Notions which we have of God ,
(TILLOTS-B-E3-P1,435.65)

and we have all the reason in the World to reject that sense which is
contrary thereto . (TILLOTS-B-E3-P1,435.66)

For instance , when God is represented in Scripture as having a humane
shape , eyes , ears and hands , the Notions which men naturally have of
the Divine Nature and Perfections do sufficiently direct us to
interpret these expressions in a sense worthy of God , and agreeable to
his Perfection : (TILLOTS-B-E3-P1,435.67)

And therefore it is reasonable to understand them as rather spoken to
our capacity , and in a Figure , than to be literally intended .
(TILLOTS-B-E3-P1,435.68)

And this will proportionably hold in many other cases .
(TILLOTS-B-E3-P1,435.69)

4 . (TILLOTS-B-E3-P1,435.70)

<font> Nothing ought to be received as a Revelation from God which
plainly contradicts the Principles of Natural Religion , or overthrows
the certainty of them . </font> (TILLOTS-B-E3-P1,435.71)

For instance , it were in vain to pretend a Revelation from God ,
<font> That there is no God </font> , because <P_436> this is a
contradiction in terms . (TILLOTS-B-E3-P1,436.72)

So likewise to pretend a command from God , <font> That we are to hate
and despise him </font> ; because it is not credible that God should
require any thing of Reasonable Creatures so unsuitable to their
Natures , and to their Obligations to him ; (TILLOTS-B-E3-P1,436.73)

Besides that such a Law as this does tacitly involve a contradiction ;
because upon such a supposition , to despise God would be to obey him ;
(TILLOTS-B-E3-P1,436.74)

and yet to obey him is certainly to honour him . So that in this case
to honour God , and to despise him , would be the same thing , and
equal contempts of him . (TILLOTS-B-E3-P1,436.75)

In like manner it would be vain to pretend any Revelation from God ,
<font> That there is no life after this , nor rewards and punishments
in another World : </font> because this is contrary to those natural
apprehensions which have generally possest mankind , and would take
away the main force and sanction of the divine Laws .
(TILLOTS-B-E3-P1,436.76)

The like may be said concerning any pretended Revelation from God ,
which evidently contradicts those natural Notions which men have of
good and evil ; as , <font> That God should command , or allow Sedition
and Rebellion , Perfideousness and Perjury </font> ; because the
practice of these would be apparently destructive of the peace and
happiness of Mankind , and would naturally bring confusion into the
World : (TILLOTS-B-E3-P1,436.77)

But <font> God is not-1 the God of Confusion , but of Order </font> ,
which St. <font> Paul </font> appeals to as a Principle naturally known
. (TILLOTS-B-E3-P1,436.78)

Upon the same account nothing ought to be entertained as a Divine
Revelation <font> which overthrows the certainty of the Principles of
natural Religion </font> ; because that would take away the certainty
of Divine Revelation it self , which supposeth the truth of those
Principles . (TILLOTS-B-E3-P1,436.79)

For instance , whoever pretends any Revelation <font> that brings the
Providence of God into question , </font> does by that very thing make
such a Revelation questionable . (TILLOTS-B-E3-P1,436.80)

For if God take no care of the World , have no concernment for humane
affairs , why should we believe that he makes any Revelation of his
Will to men ? (TILLOTS-B-E3-P1,436.81)

And by this Principle <font> Moses </font> will have false Prophets to
be tried : <font> Deut. </font> 13. 1. (TILLOTS-B-E3-P1,436.82)

<font> If there arise among you a Prophet , and giveth thee a sign or
wonder , and the sign or the wonder come to pass whereof he spake unto
thee , saying , Let us go after other Gods , and let us serve them ;
thou shalt not hearken unto the words of that Prophet </font> :
(TILLOTS-B-E3-P1,436.83)

And he gives the reason of this , <P_437> <font> ver. </font> 5. <font>
Because he hath spoken unto you to turn you away from the Lord your God
, which brought you out of the Land of Egypt </font> .
(TILLOTS-B-E3-P1,437.84)

Here is a case wherein a false Prophet is supposed to work a true
Miracle to give credit to his Doctrine <paren> which in other cases the
Scripture makes the sign of a true Prophet </paren>
(TILLOTS-B-E3-P1,437.85)

but yet in this case he is to be rejected as an Impostor : Because the
Doctrine he teacheth would draw men off from the worship of the true
God who is naturally known , and had manifested himself to the people
of <font> Israel </font> in so miraculous a manner , by bringing them
out of the Land of <font> Egypt </font> . (TILLOTS-B-E3-P1,437.86)

So that a Miracle is not enough to give credit to a Prophet who
teacheth any thing contrary to that natural Notion which men have ,
<font> That there is but one God , who only ought to be worshipped .
</font> (TILLOTS-B-E3-P1,437.87)

5 . (TILLOTS-B-E3-P1,437.88)

<font> Nothing ought to be received as a Divine Doctrine and Revelation
, without good evidence that it is so : (TILLOTS-B-E3-P1,437.89)

that is , </font> without some Argument sufficient to satisfie a
prudent and considerate man . (TILLOTS-B-E3-P1,437.90)

Now <paren> supposing there be nothing in the matter of the Revelation
that is evidently contrary to the Principles of Natural Religion , nor
to any former Revelation which hath already received a greater and more
solemn attestation from God </paren> Miracles are owned by all Mankind
to be a sufficient Testimony to any Person , or Doctrine , that are
from God . (TILLOTS-B-E3-P1,437.91)

This was the Testimony which God gave to <font> Moses </font> to
satisfie the people of <font> Israel </font> that he had sent him ;
<font> Exod. </font> 4. 1 , 5 . (TILLOTS-B-E3-P1,437.92)

<font> Moses said , They will not believe me , nor hearken unto my
voice : (TILLOTS-B-E3-P1,437.93)

for they will say , The Lord hath not appeared unto thee . </font>
(TILLOTS-B-E3-P1,437.94)

Upon this God endues him with a power of Miracles , to be an evidence
to them , <font> That they may believe that the God of their Fathers ,
Abraham , Isaac and Jacob , hath appeared unto thee </font> .
(TILLOTS-B-E3-P1,437.95)

And all along in the <font> Old Testament </font> , when God sent his
Prophets to make a new Revelation , or upon any strange and
extraordinary message , he always gave credit to them by some Sign or
Wonder which they foretold or wrought . (TILLOTS-B-E3-P1,437.96)

And when he sent his <font> Son </font> into the World , he gave
Testimony to him by innumerable great and unquestionable Miracles ,
more and greater than <font> Moses </font> and all the Prophets had
wrought . (TILLOTS-B-E3-P1,437.97)

And there was great reason for this : because our Saviour came not only
to publish a new Religion to the World , but to put an end to that
Religion which God had instituted before . (TILLOTS-B-E3-P1,437.98)

And now that the Gospel hath <P_438> had the confirmation of such
Miracles as never were wrought upon any other occasion , no Evidence
inferiour to this can in reason controul this Revelation , or give
credit to any thing contrary to it . (TILLOTS-B-E3-P1,438.99)

And therefore though the false Prophets and Antichrists , foretold by
our Saviour , did really work Miracles , yet they were so
inconsiderable in comparison of our Saviour's , that they deserve no
credit in opposition to that Revelation which had so clear a Testimony
given to it from Heaven by Miracles , besides all other concurring
Arguments to confirm it . (TILLOTS-B-E3-P1,438.100)

6 . (TILLOTS-B-E3-P1,438.101)

And <font> Lastly , No Argument is sufficient to prove a Doctrine or
Revelation to be from God , which is not clearer and stronger than the
Difficulties and Objections against it </font> : Because all assent is
grounded upon Evidence , and the strongest and clearest evidence always
carries it : (TILLOTS-B-E3-P1,438.102)

But where the evidence is equal on both sides , that can produce
nothing but a suspense and doubt in the mind whether the thing be true
or not . (TILLOTS-B-E3-P1,438.103)

If <font> Moses </font> had not confuted <font> Pharaoh </font> 's
Magicians by working Miracles which they could not work , they might
reasonably have disputed it with him who had been the true Prophet :
(TILLOTS-B-E3-P1,438.104)

But when he did works plainly above the power of their Magick and the
Devil to do , then they submitted (TILLOTS-B-E3-P1,438.105)

and acknowledged that <font> there was the Finger of God </font> .
(TILLOTS-B-E3-P1,438.106)

So likewise , though a person work a Miracle <paren> which ordinarily
is a good evidence that he is sent by God </paren> yet if the Doctrine
he brings be plainly contrary to those natural Notions which we have of
God , this is a better objection against the truth of this Doctrine
than the other is a proof of it ; as is plain in the case which <font>
Moses </font> puts , <font> Deut. </font> 13. which I mentioned before
. (TILLOTS-B-E3-P1,438.107)

Upon the same account no man can reasonably believe the Doctrine of
<font> Transubstantiation </font> to be revealed by God ; because every
man hath as great evidence that Transubstantiation is false , as any
man can pretend to have that God hath revealed any such thing .
(TILLOTS-B-E3-P1,438.108)

Suppose Transubstantiation to be part of the Christian Doctrine ,
(TILLOTS-B-E3-P1,438.109)

it must have the same confirmation with the whole ,
(TILLOTS-B-E3-P1,438.110)

and that is <font> Miracles </font> : (TILLOTS-B-E3-P1,438.111)

But of all Doctrines in the world it is peculiarly incapable of being
proved by a Miracle . (TILLOTS-B-E3-P1,438.112)

For if a Miracle were wrought for the proof of it , the very same
assurance which a man hath of the truth of the Miracle , he hath of the
falshood of the Doctrine , (TILLOTS-B-E3-P1,438.113)

<font> that is </font> , the clear evidence of his senses for both .
(TILLOTS-B-E3-P1,438.114)

For <P_439> that there is a Miracle wrought to prove , <font> that what
he sees in the Sacrament is not bread but the body of Christ </font> ,
he hath onely the evidence of his senses ; (TILLOTS-B-E3-P1,439.115)

and he hath the very same evidence to prove , <font> that what he sees
in the Sacrament is not the body of Christ , but bread </font> . So
that here ariseth a new controversie , whether a man should believe his
senses giving testimony against the Doctrine of Transubstantiation , or
bearing testimony to the Miracle which is wrought to confirm that
Doctrine : (TILLOTS-B-E3-P1,439.116)

For there is just the same evidence against the truth of the Doctrine ,
which there is for the truth of the Miracle . So that the Argument for
Transubstantiation , and the Objection against it , do just balance one
another ; (TILLOTS-B-E3-P1,439.117)

and where the weights in Both Scales are equal , it is impossible that
the one should weigh down the other : (TILLOTS-B-E3-P1,439.118)

and consequently Transubstantiation is not to be proved by a Miracle ;
(TILLOTS-B-E3-P1,439.119)

for that would be , <font> to prove to a man by something that he sees
, that he does not see what he sees </font> . (TILLOTS-B-E3-P1,439.120)

And thus I have endeavoured , as briefly and clearly as I could , to
give satisfaction to the <font> first </font> Enquiry I propounded ,
<font> viz. </font> How we may discern between true and counterfeit
Revelations and Doctrines : (TILLOTS-B-E3-P1,439.121)

I proceed now to the II. <font> To whom this judgement of Discerning
does appertain . </font> Whether to Christians in general , or to some
particular Person or Persons , authorised by God to judge for the rest
of mankind , by whose judgment all men are concluded and bound up .
(TILLOTS-B-E3-P1,439.122)

And this is an enquiry of no small Importance ; because it is one of
the most fundamental Points in difference between Us and the Church of
<font> Rome </font> . (TILLOTS-B-E3-P1,439.123)

And however in many particular Controversies , as concerning <font>
Transubstantiation , the Communion in one kind , the service of God in
an unknown Tongue </font> ; the business of <font> Indulgences </font>
, the <font> Invocation of Saints , the <font> Worship of Images
</font> , they are not able to offer any thing that is fit to move a
reasonable and considerate man ; yet in this Controversie , concerning
the Judge of Controversies , they are not destitute of some specious
appearance of Reason which deserves to be weighed and considered .
(TILLOTS-B-E3-P1,439.124)

Therefore that we may examine this matter to the bottom , I shall do
these <font> three </font> things . (TILLOTS-B-E3-P1,439.125)

1 . (TILLOTS-B-E3-P1,439.126)

Lay down some Cautions and Limitations whereby we may understand how
far the generality of Christians are allowed to <P_440> judge in
matters of Religion . (TILLOTS-B-E3-P1,440.127)

2 . (TILLOTS-B-E3-P1,440.128)

I shall represent the grounds of this Principle .
(TILLOTS-B-E3-P1,440.129)

3 . (TILLOTS-B-E3-P1,440.130)

Endeavour to satisfie the main Objection of our Adversaries against it
: And likewise to shew , that there is no such reason and necessity for
an universal infallible Judge as they pretend .
(TILLOTS-B-E3-P1,440.131)

1 . (TILLOTS-B-E3-P1,440.132)

I shall lay down some Cautions and Limitations , by which we may
understand how far the generality of Christians are allowed to judge in
matters of Religion . (TILLOTS-B-E3-P1,440.133)

<font> First </font> , Private Persons are onely to judge for
themselves , and not to impose their Judgment upon others , as if they
had any Authority over them . (TILLOTS-B-E3-P1,440.134)

And this is reasonable , because if it were otherwise , a Man would
deprive others of that Liberty which he assumes to himself , and which
he can claim upon no other account , but because it belongs to others
equally with himself . (TILLOTS-B-E3-P1,440.135)

<font> Secondly , </font> This liberty of judging is not so to be
understood as to take away the necessity and use of Guides and Teachers
in Religion . (TILLOTS-B-E3-P1,440.136)

Nor can this be denied to be a reasonable limitation ; because the
knowledge of Revealed Religion is not a thing born with us , nor
ordinarily supernaturally infused into men ; but is to be learned as
other things are . (TILLOTS-B-E3-P1,440.137)

And if it be to be learned , there must be some to teach and instruct
others : (TILLOTS-B-E3-P1,440.138)

And they that will learn must be modest and humble ;
(TILLOTS-B-E3-P1,440.139)

and in those things , of which they are no competent Judges , they must
give credit to their Teachers , and trust their skill :
(TILLOTS-B-E3-P1,440.140)

For instance , every unlearned man is to take it upon the credit of
those who are skilful , that the Scriptures are truly and faithfully
translated ; (TILLOTS-B-E3-P1,440.141)

and for the understanding of obscure Texts of Scripture , and more
difficult points in Religion , he is to rely upon those , whose proper
business and employment it is to apply themselves to the understanding
of these things . (TILLOTS-B-E3-P1,440.142)

For in these cases every man is not capable of judging himself ,
(TILLOTS-B-E3-P1,440.143)

and therefore he must necessarily trust others :
(TILLOTS-B-E3-P1,440.144)

And in all other things he ought to be modest ;
(TILLOTS-B-E3-P1,440.145)

and unless it be in plain matters , which every man can judg of , he
ought rather to distrust himself than his Teacher .
(TILLOTS-B-E3-P1,440.146)

And this respect may be given to a Teacher without either supposing him
to be infallible , or making an absolute resignation of my judgment to
him . (TILLOTS-B-E3-P1,440.147)

A man may be a very able Teacher <paren> suppose of the Mathematicks
</paren> and fit to have the respect which <P_441> is due to a Teacher
, tho he be not infallible in those Sciences :
(TILLOTS-B-E3-P1,441.148)

and because Infallibility is not necessary to such a Teacher , it is
neither necessary nor convenient that I should absolutely resign up my
Judgment to him . (TILLOTS-B-E3-P1,441.149)

For though I have reason to credit him , within the compass of his Art
, in things which I do not know , I am not therefore bound to believe
him in things plainly contrary to what I and all mankind do certainly
know . (TILLOTS-B-E3-P1,441.150)

For example , if upon pretence of his skill in Arithmetick , which I am
learning of him , he should tell me , <font> That twice two do not make
four , but five </font> ; though I believed him to be the best
Mathematician in the World , yet I $can $not {TEXT:cannot} believe him
in this thing : (TILLOTS-B-E3-P1,441.151)

Nor is there reason I should ; because I did not come to learn this of
him , but knew as much of that before as he or any man else could tell
me . (TILLOTS-B-E3-P1,441.152)

The case is the same in matters of Religion ; in which there are some
things so plain , and lie so level to all capacities , that every man
is almost equally judge of them : As I shall have occasion farther to
shew by and by . (TILLOTS-B-E3-P1,441.153)

<font> Thirdly </font> , Neither does this liberty of judging exempt
men from a due submission and obedience to their Teachers and Governors
. (TILLOTS-B-E3-P1,441.154)

Every man is bound to obey the lawful Commands of his Governors ;
(TILLOTS-B-E3-P1,441.155)

and what by publick consent and Authority is determined and established
, ought not to be gainsaid by private Persons , but upon very clear
evidence of the falshood or unlawfulness of it .
(TILLOTS-B-E3-P1,441.156)

And this is every mans duty , for the maintaining of Order , and out of
regard to the Peace and Unity of the Church ; which is not to be
violated upon every scruple and frivolous pretence :
(TILLOTS-B-E3-P1,441.157)

And when men are perverse and disobedient , Authority is Judg ,
(TILLOTS-B-E3-P1,441.158)

and may restrain and punish them . (TILLOTS-B-E3-P1,441.159)

<font> Fourthly </font> , Nor do I so far extend this Liberty of
judging in Religion , as to think every man fit to dispute the
Controversies of Religion . (TILLOTS-B-E3-P1,441.160)

A great part of people are ignorant , and of so mean capacity as not to
be able to judge of the force of a very good Argument , much less of
the issue of a long Dispute ; (TILLOTS-B-E3-P1,441.161)

and such Persons ought not to engage in disputes of Religion ; but to
beg God's direction , and to rely upon their Teachers ; and above all
to live up to the plain dictates of natural Light , and the clear
Commands of God's Word , (TILLOTS-B-E3-P1,441.162)

and this will be their best security . (TILLOTS-B-E3-P1,441.163)

<P_442>

And if the Providence of God have placed them under such Guides as do
seduce them into Error , their Ignorance is invincible ,
(TILLOTS-B-E3-P1,442.165)

and God will not condemn them for it , so long as they sincerely
endeavour to do the will of God so far as they know it .
(TILLOTS-B-E3-P1,442.166)

And this being the case of many , especially in the Church of <font>
Rome </font> , where Ignorance is so industriously cherished , I have
so much charity as to hope well concerning many of them :
(TILLOTS-B-E3-P1,442.167)

And seeing <font> that </font> Church teacheth and enjoins the people
to worship Images , it is in some sense charitably done of them not to
let them know the Second Commandment , that they may not be guilty of
sinning against so plain a Law . (TILLOTS-B-E3-P1,442.168)

Having premised these Cautions , I proceed in the II. Place , To
represent to you <font> the grounds of this Principle of our Religion
</font> , viz. <font> That we allow private persons to judge for
themselves in matters of Religion . (TILLOTS-B-E3-P1,442.169)

First </font> , Because many things in Religion , especially those
which are most necessary to be believed and practised , are so plain ,
that every man of ordinary capacity , after competent instruction in
matters of Religion <paren> which is always to be supposed </paren> can
as well judge of them for himself , as any man , or company of men in
the world can judge for him . Because in these he hath a plain Rule to
go by , <font> Natural Light </font> and clear <font> Revelation of
Scripture </font> . (TILLOTS-B-E3-P1,442.170)

And this is no new Principle of the <font> Protestants </font> , but
most expresly owned by the Ancient <font> Fathers :
(TILLOTS-B-E3-P1,442.171)

Whatever things are necessary , are plain , </font> saith St. <font>
Chrysostom . (TILLOTS-B-E3-P1,442.172)

All things are plainly contained in Scripture which concern faith and a
good life </font> , saith Saint <font> Austin </font> .
(TILLOTS-B-E3-P1,442.173)

And nothing can be more reasonable , than that those things which are
plain to every man should be left to every man's judgment .
(TILLOTS-B-E3-P1,442.174)

For every man can judg of what is plain ; of evident Truth and Falshood
, Virtue and Vice , of Doctrines and Laws plainly delivered in
Scripture , if we believe any thing to be so , which is next to madness
to deny . (TILLOTS-B-E3-P1,442.175)

I will refer it to no mans judgment upon earth to determine for me ,
<font> Whether there be a God or not ? Whether <P_443> Murder and
Perjury be Sins ? </font> Whether it be not plain in Scripture , That
<font> Jesus Christ is the Son of God , </font> That <font> he became
man </font> , and <font> died for us </font> , and <font> rose again ?
</font> So that there is no need of a Judg in these cases .
(TILLOTS-B-E3-P1,443.176)

Nor can I possibly believe any man to be so absolutely infallible , as
not to call his infallibility into question , if he determines any
thing contrary to what is plain and evident to all mankind .
(TILLOTS-B-E3-P1,443.177)

For if he should determine <font> that there is no God , </font> or
<font> that he is not to be worshipped , </font> or <font> that he will
not punish and reward men , </font> or , which is the case that <font>
Bellarmine </font> puts , <font> that Virtue is Vice , and Vice Vertue
</font> ; he would hereby take away the very foundation of Religion ;
(TILLOTS-B-E3-P1,443.178)

and how can I look upon him any longer as a Judg in Matters of Religion
, when there can be no such thing as Religion if he have judged and
determined right ? (TILLOTS-B-E3-P1,443.179)

<font> Secondly </font> , The Scripture plainly allows this liberty to
<font> particular </font> and <font> private </font> Persons to judg
for themselves . (TILLOTS-B-E3-P1,443.180)

And for this I need go no farther than my <font> Text </font> , which
bids men <font> try the Spirits whether they be of God . </font>

I do not think this is spoken only to the Pope or a general Council ,
but to Christians in general : (TILLOTS-B-E3-P1,443.182)

for to these the <font> Apostle </font> writes . Now if St. <font> John
</font> had believed that God had constituted an infallible judge in
his Church , to whose Sentence and Determination all Christians are
bound to submit , he ought in all reason to have referred Christians to
him for the trial of Spirits , and not have left it to every man's
private judgment to examine and determine these things .
(TILLOTS-B-E3-P1,443.183)

But it seems St. <font> Paul </font> was likewise of the same mind ;
(TILLOTS-B-E3-P1,443.184)

and though he was guided by an infallible Spirit , yet he did not
expect that men should blindly submit to his Doctrine :
(TILLOTS-B-E3-P1,443.185)

Nay , so far is he from that , that he commends the <font> Bereans
</font> for that very thing for which I dare say the Church of <font>
Rome </font> would have check'd them most severely , namely , for
<font> searching the Scriptures </font> to see <font> whether those
things </font> which the Apostles delivered <font> were </font> so or
not : (TILLOTS-B-E3-P1,443.186)

This liberty St. <font> Paul </font> allowed ;
(TILLOTS-B-E3-P1,443.187)

and though he was inspired by God , yet he treated those whom he taught
like men . (TILLOTS-B-E3-P1,443.188)

And indeed , it were a hard case that a necessity of believing Divine
Revelations , and rejecting Impostures , should be <P_444> imposed upon
Christians ; and yet the liberty of judging , whether a Doctrine be
from God or not , should be taken away from them .
(TILLOTS-B-E3-P1,444.189)

<font> Thirdly </font> , Our Adversaries themselves are forced to grant
that which in effect is as much as we contend for .
(TILLOTS-B-E3-P1,444.190)

For though they deny a liberty of judging in <font> particular points
</font> of <font> Religion </font> , yet they are forced to grant men a
liberty of judging upon the <font> whole </font> .
(TILLOTS-B-E3-P1,444.191)

When they of the Church of <font> Rome </font> would perswade a <font>
Jew </font> , or a <font> Heathen </font> , to become a Christian ; or
a <font> Heretick </font> <paren> as they are pleased to call us
</paren> to come over to the Communion of their Church , and offer
Arguments to induce them thereto ; they do by this very thing , whether
they will or no , make that man Judge <font> which is the true Church
</font> , and <font> the true Religion </font> . Because it would be
ridiculous to perswade a man to turn to their Religion , and to urge
him with Reasons to do so , and yet to deny him the use of his own
judgment whether their Reasons be sufficient to move him to make such a
change . (TILLOTS-B-E3-P1,444.192)

Now , as the <font> Apostle </font> reasons in another case , If men be
fit to judge for themselves in so great and important a matter as the
choice of their Religion , why should they be thought <font> unworthy
to judge in lesser matters ? </font> (TILLOTS-B-E3-P1,444.193)

They tell us indeed that a man may use his judgment in the choice of
his Religion ; (TILLOTS-B-E3-P1,444.194)

but when he hath once chosen , he is then for ever to resign up his
judgment to their Church : (TILLOTS-B-E3-P1,444.195)

But what tolerable reason can any man give , why a man should be fit to
judge upon the <font> whole </font> , and yet unfit to judge upon
<font> particular </font> Points ? especially if it be considered ,
that no man can make a discreet judgment of any Religion , before he
hath examined the particular Doctrines of it , and made a judgment
concerning <font> them </font> . (TILLOTS-B-E3-P1,444.196)

Is it credible , that God should give a man judgment in the most
fundamental and important matter of all , viz. <font> To discern the
true Religion , </font> and <font> the true Church , from the false
</font> ; for no other end , but to enable him to chuse once for all to
whom he should resign and inslave his judgment for ever ? which is just
as reasonable as if one should say , That God hath given a man eyes for
no other end , but to look out once for all , and to pitch upon a
discreet person to lead him about blindfold all the days of his life .
(TILLOTS-B-E3-P1,444.197)

