Scripture in the Church and speakes not as a man but as a Iudge 3. The word hereafter must judge all things Iohn 12.48 therefore it is meete that it should judge them here and try them 4. No man will deny but that the Oracle in the time of the Law was a most sufficient and certaine rule in all cases because it was the lively voice of God himselfe But the Scriptures are titled to be the Oracles of God Rom. 3.2 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lively Oracles Acts 7.38 Because though they were not delivered by lively voice yet by immediate inspiration from God and must be as Oracles to us in all doubts as David made them the men of his counsell Bellarmine here objecteth and saith that the Scripture is a Rule indeede but a partiall one or rather a briefe Commonitory to be eeked partly by Tradition and partly by the help of the Church I answer 1. Wee are content to leave that honour with them to write and speake most basely of the Scripture to set up their owne Traditions But the very light of Nature is against them herein for the Philosopher himselfe maketh it the part of a wise Law-giver to conteine as much in the Law as is possible and leave as little as may be to the liberty of the Iudge Now shall Wisedome it selfe Christ himselfe who hath the fountaines and treasures of wisedome prescribe a law to his Church which must be imperfect unlesse it be eeked by Tradition and by the helpe of a supposed Iudge For the Iudge of the Church is not the Pope Christs pretended Vicar but Christ himselfe the Popes destroyer 2. The very writing of the Scripture was to this purpose that the hazard might be prevented which the truth were in if it should spread it selfe by report onely and passe from hand to hand by Tradition as formerly it had done 3. The state of the Church of the New Testament should by this account be worse than the Old the Patriarkes should have had a more perfect word than we for they were taught and ruled by immediate revelation and infallible voice and if we should hold truth as trailed through the corruptest ages of the world and the unfaithfull hands of men we should be farre behinde them and the Apostle was out when he said Wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.19 that is a surer word of the Prophets 4. He hath lost his reason that will deny but that the first and chiefe Truth must be the rule and measure of all the rest and hee hath lost all religion that will deny that of all Truths behoofefull for salvation the Scripture is the principall and first the perfection of which David avoucheth Psal. 19.7 The Law of the Lord is perfect and Paul 2 Tim. 3.15 It is able to make the man of God perfect to every good worke Out of all this exposition ariseth this point of Doctrine That every Christian is bound in whatsoever thing he is to doe or beleeve first to try it by the touch-stone of Gods word Acts 17.11 the men of Berea are commended for searching the Scriptures to see whether the things spoken by the Apostles were so or no. 1 Ioh. 4.1 Try the Spirits And the same Commandement is in the Law Deut. 13.2 to try the Prophets not by events but by Doctrine if it were agreeable to the word This is that warinesse commended so often by our Saviour Christ as Matth. 7.15 I beseech you brethren marke them diligently which cause division and offences contrary to the Doctrine which ye have received and avoid them And for practises herein see Lament 3.40 Let us search and try our wayes c. that yee may proove what is that good that acceptable will of God Proving what is acceptable to the Lord. Let every man proove his owne worke and then shall hee have rejoycing in himselfe alone and not in another And why 1. Because there shall alwayes be false Teachers in the Church who shall easily misleade us into errour if we try them not This is the Apostles argument 1 Ioh. 4.1 Try the Spirits Why For saith hee many false Prophets are gone out into the world We reade of a lying Spirit in the mouth of 400 Prophets and in the New Testament that false Apostles came as they had beene the Apostles of Christ for if the Divell can transforme himselfe into an Angel of light no marvell if his Ministers can doe so More particularly the word of God witnesseth 1. That they shall come under Satans standart in great troupes 2 Tim. 4.3 Heapes of Teachers So wee reade that in the first foure hundred yeares after Christ which was the prime of the Church there arose 88 severall kindes of false Teachers seducing from the faith and mightily prevailing against the Church 2. That they shall come armed with all arts to deceive first they shall pretend simplicity they shall come in sheepes cloathing but inwardly are ravening wolves that is come in the habit of true Teachers being indeed false Apostles and deceitfull Teachers If Elias and Iohn Baptist come in rough and hairy garments the false Prophets also will weare a rough garment to deceive Zech. 13.4 Secondly for their Doctrine they shall alledge Scripture as the Divell did to overthrow Christ They shall obtrude errour under pretence of deepe learning as the sect of the Nicholaitans called their heresie profound learning but by the holy Ghost called the depth of Satan Rev. 2.24 So the Popish Doctours at this day pretend all the Fathers to be on their side all Schoolemen all Antiquity and Mysticall Divinity shut up in secrets and vaults of darke and unwritten Traditions when indeede it is a very cave of darknesse and the depth of the Divell Thirdly for their Authority they shall pretend themselves to be some great men as Simon the Sorcerer said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.9 Angelicall Doctours Seraphicall Doctors the onely men of Authority Christs Vicars Peters Successours great Cardinalls on whom are set all the pillars of the state of the Church Catholikes and Catholike Doctours and the like yea sometimes they come armed with great signes and lying wonders pretending mighty miracles as Simon Magus did Acts 8.10 But alas What miracles did Calvin and Luther shew Romish Priests abound in miracles they cure strange diseases and cast out Divells c. Which indeede God may suffer them to doe sometime by sorcery sometime by jugling and knavery for a plague upon the unthankfull world which cared not to receive the truth in love as was foretolde 2 Thess. 2.9 10. For this purpose God sent them strong delusions Fourthly for their behaviour they shall pretend great humility Col. 2.18 Oh they dare not goe to God but by Mediatours Saints and Angels they must use much bodily affliction in chastising and whipping themselves as Baals
Priests did so doe they And their speeches shall be as faire and insinuative as their behaviour Oh they seeke nothing but to winne soules to convert their Countrey-men they venture their lives for the Catholike Church the soules of their deare Countrey-men are dearer to them than their owne lives And thus with faire and flattering speech they deceive the simple Rom. 16.18 They flatter with Princes and great men to make themselves great Ahab must not be offended but goe up and prosper and so was sent to his excution by 400 false Prophets And if one poore Micaiahs word be not as theirs the poore man must bee shut up and fed with bread and water of affliction because he cannot flatter Fifthly they shall pretend such zeale and constancy for their false and hereticall doctrines as that they shal boldly die for their opinions Christ hath his Martyrs and so hath Antichrist his Which indeede is not constancy but obstinacy not boldnesse but wilfulnesse not a suffering of Martyrs but as Malefactours for not the paine but the cause makes a Martyr Therefore seeing false Teachers come so many so armed with pretence of simplicity of depth of learning of authority of miracles of humbling themselves of faire behaviour toward others of constancy even to the death had not such as would not be deceived by them neede try both them and their doctrines by that which onely can direct them namely the light of the Scriptures 2. True Teachers are not so assisted but they may erre even such as have the gift of Prophecy are not so illuminate presently and infallibly directed but they may be deceived and deceive In the same field where good wheate is sowne some tares may be cast unawares as the Parable shewes All is not fire from the Altar that seemes so to be Much heate is from mens owne Spirit and not from Gods Therefore doctrine even from the best must be tryed Samuel an excellent Prophet may follow his owne affection and speake rashly 1 Sam. 16.6 hee looked on Eliab and said Surely the Lords Anoynted is before mee but the Lord wished him not to looke on countenance c. and so checked his errour The next Prophet to Samuel that we reade of was Nathan a worthy man yet he also was deceived and was like to have deceived David 2 Sam. 7.3 Goe and doe all that is in thy heart for the Lord is with thee But the same night the Lord caused him to retract it Now if the extraordinary Prophets might sometimes nod as we say and not looke so neere to their message as they should much more may Evangelicall Prophets whose message is not so immediate as theirs 1 Cor. 14.32 The spirit of the Prophets is subject to the Prophets and verse 29. When one prophecyeth the rest must judge 3. As there be many errours and heresies so also are there many offences in the world to try us and it stands us in hand to try them if wee would not be overturned by them for all the falls of Gods servants proceede from hence that they lay aside this triall of things which are to be beleeved or done Whence was our greatest and first fall from happinesse but that Eve tryed not the counsell of the Serpent nor Adam the counsell of Eve whence are many great ones wrapped daily into the gulfe of Popery and Antichristianisme but because they are willing to trust before they try They are carried away with the glister of the golden cup of her abominations but never try the wine in it Was ever errour or vice taken into the heart or hand into affection or action in his owne shape no but in the likenesse of some vertue or profit or pleasure they all come masked and painted and appeare not themselves till they be tried and uncased but in the triall appeare such friends as betray us with a kisse Our soules are proner to any evill than to the least good 1. because the flesh is ever lusting against the Spirit Gal. 5.17 2. Besides our owne evill imaginations the Divell is ready to drive us forward and 3. the world will ever bee encouraging us in evill But in any good thing we rowe against the streame and doe as it were an unnaturall thing offering violence to nature To what good purpose would the Israelites have parted so easily with their eare-rings as to make a Calfe If the Iewes who were so forward to bestow their corne and wine and oyle and wool yea their golde and silver on Baal to maintaine false worship Hos. 2.8 had they beene moved to have beene halfe so liberall to the true worship of God what excuses and whining should the Prophet have heard But in Baals honour if their golde and silver were too little they would affoord their sonnes and daughters and sacrifice them to Divells At this day If men be moved to any matter of charge towards Gods worship toward the poore or good purposes they will be niggardly pinching and grossely base But let their lusts call on them let play cards or dice bowles or carnall fellowship invite them to expences they can freely enough drop shillings or crownes or pounds perhaps and peeces Had we not neede then to try diligently the things wee lay hands on seeing our inclination is so averse and alienate from every good thing If wee observe our choises in generall wee shall finde by tryall that the hastiest assent is never safest And it would prove safe for us as our Proverbe is to looke before we leape to try before we trust and to proove and examine things before wee give them entertainment I come now to the uses of this Doctrine The first is an use of reprehension to many sorts of men who hereby are found culpable First those are here reprooved who upon a prejudicate opinion despise all preaching Oh these Preachers are not agreed among themselves and we know not who to trust we will let all alone till they agree together How is this to try all things Or who is so absurd as to conclude thus in civill things because some men may deceive us in buying a commodity will wee therefore vowe never to buy any thing Because some wares are bad will we buy none at all or because some are crafty Merchants and couseners shall we trust no man that is of good credit and report What man will refuse all silver and golde because some be copper peeces and counterfeit Or what an awke and unreasonable conclusion is this There be many slippes in mettalls and therefore I scorne the touch-stone nay rather therefore thou shouldest use it Or this There is poyson prepared therefore I scorne a preservative Secondly this serves to confute not onely the Popish but also the Protestants implicit faith which is to take up Doctrines and Opinions without Tryall and this indeede is a senselesse ignorance and infidelity 1 Pet. 3.15 Every man must be ready
alas the calling of Prophecying it is like Christ himselfe who was like a withered branch and a roote in a dry ground no beauty no favour to desire it the carnall man sees no good in it notwithstanding Christ hath magnified it in his owne person Such are cleerely convinced to despise prophecying what ever they say to the contrary And much more those who like Saul can let his speare fly at David while hee playes on his harpe to solace and comfort him and drive the evill spirit from him They can cast darts of reproach and slander and shoote arrowes of malice and violence while the Prophets of the Lord play on this heavenly harpe to drive the evill Spirit away out of the hearts of men VERSE 21. Try all things Hold that which is good THis precept is aptly knit to the former we must not despise Prophecy but yet we must not receive and beleeve every prophecy and doctrine which we heare but first diligently and with judgement try what we heare and proving it to be good and sound strongly holde and maintaine it and reject whatsoever is contrary thereunto Try all things Here are three things considerable 1. The Action Try 2. The Object Things 3. The Extent All things To understand the precept consider these foure particulars 1. What it is to try 2. What are the things to be tryed 3. Who must try them 4. By what rule they must be tryed For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from Goldsmithes who try and prove their mettalls and they prove them two wayes or for two ends 1. By the fire to separate and consume the drosse 2. By the touch-stone to discerne good mettalls from counterfeit This later is here enjoyned that we should not hand over-head take doctrines and courses up upon mans word but first try them by the touch-stone whether they will hold touch and by this meanes finde out what is good and what is evill what is true and what is false what is currant and what is counterfeit either in doctrines or manners to embrace and holde the one to eschew and abstaine from the other There is a tryall of all things by fire also but it is not of Christians here but of Christ himselfe hereafter of which the Apostle speakes 1 Cor. 3.13 The fire shall try every mans worke of what it is For the second the Object or what things are to be tryed All things Quest. What may we try as Adam did the forbidden tree as well as the tree of life Or would our Apostle have us try with Salomon mirth and laughter wisdome and folly Eccles. 2.1 the former whereof by tryall he found but madnesse and the latter but vanity Or in matter of doctrine would hee have us runne through all sects and religions as an Hereticke confuted by Iunius confessed he had beene with Iewes Arians Mahometans and such sects that at length he might finde the truth among them which is as he saith viam per avia investigare and to seeke truth by wandring through all sorts of errours Are all things to be tried without restraint or limitation Answ. This generall or universall particle All is to be restrained to the matter in hand Despise not Prophecy but yet be not so light and rashly credulous to receive and beleeve whatsoever doctrine yee heare but try and examine all doctrines which are propounded for truth whether they concerne matter of faith or of manners that ye may receive that which is sound and reject the contrary Quest. 1. What must all doctrines be tryed what if the chiefe Doctours and Pastours of the Church enjoyne us to holde this or that point Is that lyable to examination Answ. 1. The Priests in the Law might not determine and judge of cases as they list but according to the Law Deut. 17.9 10 11. 2. If they were partiall in the Law yet the people might not depart from the wayes of sincere truth Mal. 2.9 3. True it is that sheepe are simple creatures and should follow the shepheard but Christs sheepe are not so simple as to follow any for his office and place sake but so farre as they heare the voice of Christ They are reasonable sheepe and know that He that is Truth it selfe must be determiner of all truth And suppose a guide be blinde as Christ calls the Pharises blinde guides it is no warrant for other men to shut their eyes and follow them lest both fall into the ditch 4. Wee reade that the Bereans are commended for trying Saint Pauls doctrine Acts 17.11 And what Doctour or Pastour of the Church is any whit comparable to Saint Paul who hath the spirit of infallibility as he had Quest. 2. What if a doctrine come backed with the consent of ancient Fathers or the Authority of Councels or other Antiquity may not that be free from triall Answ. 1. We neither despise nor neglect Fathers and Councells and yet we have not learned to try truth by persons but persons by truth out of Tertullian and Augustine 2. What saith the Apostle Gal. 1.8 If we or an Angell from heaven bring any other Doctrine holde him accursed plainly implying that though the person which brings a Doctrine were an Angell yet he must be tryed 3. Fathers themselves never challenged this immunity and exemption as indeede there is no reason they should for themselves have erred in many Doctrines some of which they retracted and some they never retracted Besides they wrote many truthes which are not extant and many things are extant in their names which they never wrote and many things are true which they never thought on Therefore an allegation out of their writings may not passe without tryall 4. Antiquity exempts no Doctrine from tryall for though that which is most ancient be most true for the good wheate was sowne before the tares yet truth got onely the start of falshood and falshood is almost as ancient as truth I am sure as ancient as Paradise or as the first day of mans creation and followes truth as the shadow the body and hangs on it and comes up with it as chaffe with wheate 5. Who that is conversant in the ancient Fathers wisheth not that some of them had beene more wary than by undiscreete zeale to receive from the tide of ancient times many relickes of Iewes and Pagans and that they had beene more cautelous than out of darke devotion to set up Antichrist in his throne while they intended to holde him downe By all which we may observe the Popish blasphemy vented by Stapleton saying Christ set Doctors in authority not Doctrine Quest. 3. In matter of practise what if any thing come backed with the example of great men or of the generall multitude and the custome of the times I hope wee must not be so nice as to bring that to the tryall Answ. 1. As the ancient speech is Christ said
I am Truth not Custome so Christians must frame themselves to Truth what ever the Custome be Custome we say is a tyrant but Truth must be our King and Guide and it is the part of a wise Christian to row hard against the streame of bad Customes wherof the world is full 2. For the example of great men it had beene good for Peter to have tryed the example of the Rulers in their dealing against Christ before hee had denied and forsworne him their example as little patronized him as themselves Well said Augustine Non debemus semper probare quicquid probati homines urgent sed judicium Scripturarum adhibere an illae probent We must not still approve whatsoever worthy men urge us unto but take with us the judgement of the Scriptures whether they approove it or no. 3. Suppose they be as good as great and as great as the Apostles yet must wee follow them no further than they follow Christ 1 Cor. 11.1 4. For the example of multitudes it is a good saying of the Father Wee are not to number the voices wee have on our side but to weigh them and it often comes to passe that the great part overcomes the better part And as I approove of Diogenes his wisdome who thought he should doe best when he did least what the common people did so I am sure out of the word that that course of life is most acceptable to God which is most contrary to the fashion of the world Quest. 4. What if any thing come with Authority and have the image and subscription of Cesar upon it must that be presently admitted without further question Answ. 1. Every soule must be subject to the higher powers and that for conscience sake but not without a conscience rightly enformed and guided onely so farre forth as God be not disobeyed nor his truth disparaged 2. We acknowledge with Tertullian and reverence the Emperour as one that is the second man under God and inferiour unto God onely And give unto Cesar the things that are Cesars but so as we give unto God the things that are Gods 3. It was the errour of the unbeleeving Iewes against Iason and the brethren Acts 17.7 These men doe against the decrees of Cesar saying there is another King one Iesus For wee may not doe against the decrees of Cesar yet we must say there is another King one Iesus whose decrees are of absolute authority and Cesars so farre as they crosse not his 4. No man blames his neighbour that brings a peece of money to the touch and weights though it have Cesars image and superscription upon it It is no disloyalty but wisdome and warinesse to try the Kings coyne there being so many slippes and counterfeits Thus wee see that nothing either in doctrine or manners can come so strongly armed with Civill or Ecclesiasticall Authority but it must passe the tryall before we can hold it as good and currant Now of the third generall Who must try all these things Answ. Our Apostle writeth to a whole Church and to every particular Christian in it Object What hath every Thessalonian without restraint granted him a power to censure and judge of Doctrines in all points of faith manners Is it not enough for a common man to give his consent to the Church and to beleeve as the Pastors beleeve Answ. Indeed so the Church of Rome teacheth and namely the Rhemists on 1 Ioh. 4.1 corrupting a most expresse text where the Apostle wisheth and commandeth every Christian to Try the Spirits But nothing is more plaine in Scripture than that people ought judicially to examine the Doctrine of their Pastors before they give it entertainment as afterward we shall more clearely proove But the Papists and the Rhemists on that place say Is it not absurd that every particular person by himselfe and of himselfe should take upon him to examine and controll Doctors and Doctrines I answer It were absurd if of himselfe or by himselfe onely hee should try them but for himselfe every Christian must and by such rules as God hath appointed to discerne whether a Doctrine be of God or no unto which not onely Doctrines of Pastors but of Councells Fathers and Popes are to be subjected unlesse we will take sowre for sweet and darknesse for light Hence it is that every Christian should have his senses exercised to discerne good and evill Heb. 5.14 That every man should abound with knowledge and judgement to discerne things that differ Philip. 1.10 That every man should be perswaded in his owne proper minde Rom. 14.5 And every sheepe of Christ discernes Christs voice and will not heare the voice of a stranger because he is able to try and discerne that too Iohn 20.4 5. The fourth generall remaines By what must this tryall be made Answ. Every triall is made by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or direction We try the soundnesse of solid things by weights and the ballance of liquid things by liquid measures wee try figures by line and rule and the kindes of mettall by the touch-stone Wee must therefore finde out some weight or rule or touch-stone to try the soundnesse and kinde of Doctrines concerning faith or manners Now there can be no perfect ballance or exact rule for the tryall of all things but onely the word writted Esa. 2.3 The law out of Zion and the word from Ierusalem must be Iudge among the Nations and chap. 8.20 all appeales must be made to the law and the testimony or else there is no light to be had Christ himselfe for his doctrine stood to the judgement of Scripture Ioh. 5.39 Search the Scriptures for they testifie of me And Paul subjected his Doctrine to the same rule Acts 28.23 And good reason For 1. The Scripture hath all in it that a sufficient rule should have It is 1. declarative 2. directive 3. explorative 1. It is of the nature of God who is the measure of all things and immediatly derived from him and so the first cause the rule of all that follow concerning Gods worship 2. It is full of direction for any thing that is to be beleeved or done as the Artificers rule directs his worke and hand 3. It is sufficient to try and proove all things when they are done as the touch-stone tries the mettall or the square tries the work squared In all which respects it is like the patterne shewed to Moses in the Mount after which he was to frame the whole Tabernacle and by which he might try it being framed That as nothing was in the Tabernacle which was not in the patterne so may nothing be with us which is not agreeable to the patterne of Scripture called the patterne of wholsome words 2. By what should causes be tryed but by the Lawes of the Body Civill where they doe arise But looke what the Law is in the Common-wealth the same is the
discourses their idle complements their service of pleasure and unfruitfull spending of their time now they storme against the rule and the hand that holdes it here is a rule indeede that would make them as despised as he is despised of them that calls them from their vanities Our Ministery in generall holds in judgement the Scripture as the rule and that they ought to tie themselves to this rule but when this rule would tie them to instant teaching to carefull walking as examples to the flocke to prepare the people as a pure Virgin for Christ oh it tyes them too strait their conceits and gifts call them to higher things other affaires withdraw them as for diligent preaching they leave that to the inferiour sort that have nothing else to tend and no livings to trouble them But shall the word be a rule to our judgement and not to our practise Shall it be a rule for us and for our rights and shall it not be a rule for our duty and office Let all men know and consider first what a judgement of God it is to give up men to walk after the lusts of their own hearts as is noted of the Gentiles Ephes. 2.3 Secondly the rule chargeth us to affect all things in God and for God nothing above him nothing against him nothing like him Thirdly to feare the departure from the rule as the greatest evill because that is onely simply evill 5. Some depend upon the persons of some great men whom they reverence and holde in admiration What are not such and such great men and learned men in high degrees and preferments yet they doe thus and thus they are of another judgement and practise too and if it were not right they would not doe it And so they dangerously compare themselves with wicked men digest their oathes vanity pompe But consider first what a plague it is for great men to be carried along by flatterers who rivet them in their wickednesse by applauding them As Dionisius the Tyrant had flatterers about him who like dogges would licke up his spittle and commend it to him to be as sweete as Nectar Secondly no example can make that good which the rule judgeth evill Thirdly all persons must be tryed by the rule not the rule by any person Even the Apostles must be followed so farre as they goe by rule and follow Christ no further This is the difference betweene the Papists and us they receive no Doctrine no nor the Scriptures but so farre as warranted by Fathers and Councels we receive no Fathers nor Councels but so farre as they are warranted by the Scriptures For Let God be true and every man a lyer Is this our judgement and shall we slippe from it in our practise Fourthly there is no more compendious way to lose the truth than to walke by this rule of examples If truth had gone by persons who would not have taken part with 400 false Prophets men in great favour with the King and Queene all against one poore Micaiah esteemed the Kings enemy yet he alone held the rule This was the cause that puld all the Iewes into the guilt of Christs death they admired their Rulers and Rabbies as great and learned men having the key of knowledge and so easily and freely consented to that fearfull sinne which the Sunne was ashamed to beholde Fifthly in all imitation of men we must follow the light side of the cloud not the darke side for why are the falls of Saints else recorded but to shew that all examples are defective and measurable by the rule Sixthly the onely perfect example of our rule was Iesus Christ whom we must follow we are commanded to be perfect not as Abraham Moses David c. but as our heavenly Father whose absolute perfection shineth in his Sonne who is the ingraven Image of his Fathers person Now as the best picture must needes be that which is drawne from the lively face rather than that which is drawne out of another picture so must this which wee take from Iesus Christ himselfe who was the true idea and counterpaine of our Rule here described 6. Some make Successe their rule and walke by that as they that say If my course were not good God would not blesse me as he doth and if I sinne God would not be silent or if I sinne and God be silent he either sees not or regards not or will spare me and I shall ever escape reckoning Whereas first the rule telleth us Psal. 50. These things hast thou done and I held my peace but I will reproove thee and set thy sins in order before thee And Eccles. 9.2 The same event is to the good and the bad to him that sweareth and him that feareth an oath Many runne to witches and sorcerers and thinke it warrantable from the successe they finde some reliefe and some help and God would give no such successe if it were unlawfull Whereas it is just with God that such as runne to the Divell shall meete with the Divell to their further delusion Others runne to stage-playes and enterludes because they teach some good lessons and may edifie as well as Ministers by Sermons Oh profane mouthes who have cast away the rule which is farre from sending them to the stewes to learne chastity or to Atheists to learne religion or to learne vertue and good manners in the schoole of vices where things are expressed and acted which ought not to be named among Christians Secondly this rule telleth us that Gods patience shall not violate his justice nor forbearance is no payment hee will not beare the sword in vaine Thirdly no man easily forgets his owne name the Lord will not forget his justice but must returne to every man according to his owne workes Fourthly as thou hast thy time so surely will God have his when thy measure is heaped up and thy Epha is full although thou maist thinke with Agag the bitternesse of death is passed yet the Lords sword will come and hew thee in peeces Against all these crooked and distorted rules the Scripture shewes first that Christianity is no ranging course or a running at randome but a life led by rule Secondly this rule is expresly set downe Phil. 3.16 So farre as we are come let us proceede by one rule Thirdly there is a promise to all that walk according to this rule Gal. 6.16 As many as walk by this rule peace shall be on them mercy and on all the Israel of God that is the rule of Gods word which is to Christians as the pillar of the cloud and of the fire to the Israelites Fourthly it is evill to them that forsake this rule As a sonne left unto himselfe is the shame of his Father So the sonnes of God running their owne wayes and despising the counsells of God are a shame to their Father a reproach to their Fathers house the Church a dishonour to their profession and
ruine to themselves The second use is an use of instruction If wee must try all things then must we learne to get wisdome rightly to apply the rule to every particular which is to be regulated 1 Cor. 2.13 Comparing spirituall things with spirituall for to try is nothing else but to apply the rule or touch-stone to the thing to be tryed And when I speake of wisdome I meane that spirituall wisdome whereby the spirituall man comparing spirituall things with spirituall discerneth all things This man led by the Spirit acknowledgeth Christ and followes him in all things takes faith his companion and sets in his eye Gods glory the end and scope of all things Quest. Can you helpe us to some directions or Rules by which we may be guided in this application which is the onely difficulty now to be opened in this Treatise Answ. Yes and these Rules are of two sorts 1. Generall Preparative 2. Speciall Practicall The generall or preparative Rules to application are foure 1. We must be industrious to know and be acquainted with the Scriptures in their right sence of them whether historicall and litterall or allegoricall and figurative For this is to have our Rule at hand and in our hand without which it must be with us as with the Sadduces of whom our Lord said Ye erre not knowing the Scriptures And because true Scripture is not in words and sillables but in the true sence of it wee must be carefull not to rest in the words without the true signification of them The Papists heare our Saviour saying of the Sacramentall bread This is my body and sticking to the words and applying them without the sense runne into infinite absurdities and errours on one hand and so the Lutherans on the other Against both which wee may not unfitly mention one of the two rules of Augustine in his bookes of Christian Doctrine Si praeceptiva locutio videtur flagitium aut facinus jubere aut utilitatem aut beneficentiam vetare figurata est It is not a proper but a figurative speech which seemes either to injoyne a thing unlawfull or to hinder a lawfull So this speech of our Lord Vnlesse ye eate the flesh of the Sonne of man and drinke his blood ye have not life in you seemes at the first to impose on us a kinde of cruelty therefore it is figurative So Augustine 2. If we would be fit for this tryall we must lay up and hide in our hearts such Scriptures as wee understand that they may be neare us to serve our severall uses The Prophet David professeth that hee had hid the word in his heart that he might not sinne against God And Mary was commended that shee pondered all the sayings concerning Christ and hid them in her heart A Carpenter or Mason whose worke is squared or laid by rule is never without his rule in his hand or at his backe so should it be with Christians 3. We must absolutely submit our judgement to the word of God without reasoning or disputing though it be never so difficult and dangerous unto us for what is else the use of a rule but to rule Abraham left his owne Countrey and went he knew not whither at Gods commandement Heb. 11.8 One would thinke this were folly in Abraham but that the Scripture acquits him and saith he did it by faith And in a more difficult commandement hee rose earely went three dayes journey to kill his onely sonne whom he loved and reasoned no cases but went Good Moses would weigh the word of God in his owne ballance fixing his eye rather upon the impotency and impossibility of the meanes than upon the strength of Gods word which cleaves the hardest rockes therefore he sinned in striking the Rocke when God bade him onely speake to it and for it was barred out of Canaan 4. We must ayme at an absolute conformity betweene the whole word and our whole man This Rule takes place above all mens rules and lawes which rule the outward man but this the inner man the soule and the conscience the heart and the will yea the affections and thoughts which in regard of mens lawes are free but the word captivateth every thought and brings it into subjection 2 Cor. 12.5 It rules the whole outward man also our speeches and actions even the least our lookes and behaviours our callings and conditions our sports and recreations and as David saith of the Sunne Psal. 19.6 there is nothing hid from the heate and discoverie of it so nothing in man is exempted from the rule of the word We must therefore bring our practise thereto and thinke it not enough to be a rule in it selfe unlesse it be a rule to us also And lay this for a ground in our soules that there must be a proportion betweene the rule and the thing ruled Now we come to the speciall rules for the application of this Rule And they concerne 1. Doctrines 2. Actions and Practise Rules for the Tryall of Doctrines are sixe First all Doctrines must be brought to the analogy of faith and squared thereby Rom. 12.6 Whether wee prophecie let us prophecie according to the analogy of faith By analogy of faith the Apostle meaneth the measure of faith and Doctrine which is indeede the holy Scripture the heads of which Doctrine or the summe of which faith is contained in the Creede the Decalogue and the Lords Prayer If any Doctrine agree not with these which are the key and rule of faith it is unsound and to be rejected As for example 1. The Church of Rome teacheth that the bread in the Sacrament is turned into the very body flesh blood and bone of Christ which was borne of the Virgin We hold the cleane contrary Now bring this Doctrine to the analogie of faith that teacheth that Christ was born of the Virgin true man with a true humane nature like ours in all sinne things sin onely excepted visible circumscribed palpable in one place only at once as is ours that teacheth that he ascended into heaven in that humane nature and there fitteth at the right hand of God untill his second comming and therefore cannot be really and locally in the Sacrament 2. Romish Doctrine teacheth that a man may merit by his good workes remission of sins and eternall life they establish the merit of mans workes in the matter of justification we utterly exclude them Bring we this Doctrine to the analogie of faith The ten Commandements say The Lord sheweth mercy to thousands that love him and keepe his commandements If the reward be given by mercy then not for the merit of the worke done The Lords prayer teacheth us to pray for forgivenesse of debts and therefore we are farre from meriting The same prayer teacheth us to pray for every morsell of bread Is it not madnesse to thinke wee can merit the kingdome of heaven if we cannot merit a morsell of bread The Creede
beleeves remission of sinnes now the law of workes and the law of faith are as contrary as fire and water in matter of justification for faith leaneth onely upon Christ. 3. Romish Doctrine teacheth a man to doubt of his salvation and that no man can be assured of it without speciall revelation it were presumption We holde the cleane contrary A man may be assured by a speciall faith Bring it now to the Canon Our Creed teacheth us to beleeve remission of sinnes to beleeve our selves to be true members of the Church and life everlasting to belong unto us for else we beleeve no more than the Divells doe so as every one must give all diligence to make his election sure 2 Pet. 1.10 and to know that Christ is in him 2 Cor. 13.5 This is the first Rule Secondly all sound Doctrine tyeth the two Tables together for as the two Tables stand in relation one to the other so that Doctrine must needes be unsound which combineth not justice with piety and with faith charity This Rule is taken out of Levit. 6.5 If a man have wronged his neighbour either by open robbery or secret defrauding of him hee must come and offer to the Lord for his trespasse and he shall be forgiven but on this condition that he bring the whole summe which he hath defrauded and adde a fifth part more unto it and restore it to the owner the same day that he offereth for his trespasse According unto which our Saviour wisheth to leave the gift at the Altar and goe and be first reconciled to our brother Matth. 5.23 The Lord rejects all sacrifices abstract from mercy Esay 1.12 What have I to doe with the multitude of your sacrifices while your hands are full of blood and Ierem. 7.9 10. Will ye steale and murder and commit adultery and yet come and stand before me in this house wherein my name is called upon And our Saviour reprooveth the grosse conceit of the Pharisies who taught the people that if they did give oblations to the Church though they releeved not their poore parents yet God was well pleased with them This Doctrine tryed by this touch-stone was found counterfeit Matth. 15.5 Hence we inferre if any Doctrine be prejudiciall to men it is false and unsound As for example First the Church of Rome maintaineth a Monkish life wherein their cloystred persons must leave the societies of men and sequester themselves from all companie to give themselves to fasting and prayer Bring this Doctrine to this tryall and we shall finde it most unsound because God is served not onely in the duties of the first Table but also of the second and this kinde of life is against the light of nature and the good of all societies both in Church and Common-wealth and family all which claime part in every man and is a thrusting of men out of their callings in which they are commanded to abide 1 Cor. 7.20 Luther de votis Monasticis prooveth It is against the whole first Table As placeing confidence in it As setting up a will-worship As taking Gods name in vaine by an unlawfull vowe c. So against the whole second Table 1. Impeaching the honour of parents and exempting themselves from civill authority so against the fifth Commandement 2. They eate not their owne bread against the sixth Commandement 3. They raise Sodome and Gomorrah from their ashes against the seventh Commandement 4. They live in idlenesse and are unprofitable burdens of the earth contrary to the eighth Commandement 4. They beare false witnesse of the merit of single life against chastity and holy wedlocke contrary to the ninth Commandement 6. They teach that burning is no sinne as Pigius But a condition under which divina bonitas et sapientia that is Gods goodnesse and wisdome hath put us as under hunger and thirst cleane contrary to the Apostle Paul 1 Cor. 7. who saith It is better to marry than to burne 2. In cases of trespasse the same Church appoints auricular confession and canonicall satisfaction in which they must give oblations and satisfie the Church But if it were sound Doctrine it would appoint reconciliation and restitution to the parties wronged which is the least part of their thoughts 3. The same Church appoints a great number of fasts and penances for offences But so long as they fast to strife and debate and smite with the fist of wickednesse anathematizing and cursing Prince and people excommunicating all such as walke not in their rules yea patronizing and pardoning cut-throat villaines sent from them to murder Christian Kings and blow up Parliament houses all the world sees these are not the fasts which God hath chosen This Rule condemnes all Iesuitisme which is the rebells Catechisme But we must distinguish Popish Sinonimaes between excommunicating out of Churches and excommunicating out of Kingdomes betweene keyes of the kingdome of heaven and keyes of the kingdomes of the earth betweene absolving sinners from sinnes and absolving of subjects from duties betweene fishing of men and fishing for kingdomes betweene teaching of soules and killing of bodies betweene power directive and power coactive betweene ministration and domination betweene the sword spirituall and civill This Iesuiticall confusion of phrases hath beene the confusion of the world 4. The same Church hath a long time challenged a power of the keyes of binding and loosing over all other persons but wickedly changed the Ecclesiasticall power into a meere Civill power to the great mischiefe of the world for thereby they doe unjustly and tyrannically take upon them to depose Kings and Queenes from their regency to deprive them of their Crownes and Scepters to free subjects from all oathes of allegiance and binde them to become their executioners where ever they can take them at advantage And all this by the power of the keyes 5. The same Church hath ratified by decree that the vowes of children undertaking their religious orders shall be in force and that close and clandestine marriages made betweene children without all consent of wise and carefull parents are allowable and indissoluble Which Doctrine brought to this Rule is proved most prejudiciall to the power of parents given them in the fifth Commandement which injoynes children to honour their Parents especially in matters of moment such as are their marriage and choyce of their callings 6. Some Divines have undertaken the defence of some kinde of usurie especially to the rich and so have animated some in that course But this Doctrine brought to this tryall will not holde seeing it is such a consumer of mens estates and so uncharitable as the Lord would not admit of it in Israel but among his enemies whom he would have quite consumed Besides men deceive themselves in their distinction for God in the case of usurie distinguisheth not betweene the rich and poore of Israel but betweene the Israelites and Canaanites betweene strangers and brethren The poore indeede are mentioned but onely
thus 1. Because they have most neede to borrow 2. Because they are most liable to wrong and oppression 3. The commandement of Loane is made especially for their good 4. Vsurie on them is a more grievous sinne and crying Exod. 22.21 Object But if it were unlawfull God would forbid it to the stranger Sol. 1. The morall Law forbids it to all 2. It is by God dispensed with by a Iudiciall for the hardnesse of the hearts of the Iewes for the unjustice of the Gentiles who exacted it on the Iewes and for the overthrow of the Canaanites The word is Deut. 23.20 not Lemicro but Lamicro extranc◠huic that is to this stranger meaning the Canaanite 3. It is no more lawfull than Poligamy or a bill of divorce which was against the Institutor 4. When the Canaanites were destroyed all usury was afterward absolutely forbidden Psal. 15. and Prov. 28.8 Ierome on Lev. 18. In the Law usurie is forbidden onely to brethren but in the Prophets to all absolutely and in the Gospell much more because all are now brethren So much for the second Rule Thirdly in all doubtfull Doctrines that is the truth which gives most glory to God and least unto any creature for as God in all things intends his owne glory most which is the maine end of all his courses so doth his word which after a speciall manner resembleth himselfe This word so propoundeth all the frame of mans salvation from the lowest staire to the highest as God may have his glory in all 1 Cor. 1.29.31 That he that glorieth might glory in the Lord and that no creature migh◠share with him in his glory which he never would communicate to any other verse 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no flesh might glory in his presence To apply this to particulars 1. The Church of Rome maintaines a Doctrine that Saints departed are to be invocated as Mediatours though not of redemption yet of intercession Wee affirme the contrary according to the Scripture Bring now this point to this tryall whether gives more glory to God and lesse to the creature we who affirme him to be a God hearing prayer who onely knowes the hearts of the sonnes of men and is omnipresent to heare and omnipotent to helpe all which are incommunicable Attributes of the Deity or they which against the Scripture robbe God of this part of his honour and bestow it on creatures which are not capable of it Isay 63.16 2. The same Church of Rome teacheth that to the justifying of a sinner before God is required not onely an imputed righteousnesse but an habituall righteousnesse which are workes of charity which makes a man of just more just Wee in this Doctrine of Iustification utterly exclude humane merit Now bring this different Doctrine to this Rule Whether gives more to God and lesse to the creature that Doctrine of Iustification by faith onely which utterly takes from man all that hee can thinke of to justifie himselfe withall and ascribes the whole worke of salvation from first to last unto God or that Doctrine which puffes up man in conceit of some righteousnesse in himselfe and takes from the Lord this honour to be Hee that justifies the ungodly And this is the Rule to which the Apostle brings the same Doctrine to be tryed Rom. 3.27 28. By what Law is boasting excluded Not by the Law of workes but by the Law of faith And because this Doctrine excludes all boasting hee concludes Therefore is a man justified by faith without the works of the Law See Rom. 4.2 3. The Church of Rome also maintaineth the Doctrine of humane satisfactions and enjoynes many penances to satisfie the justice of God for veniall sinnes Wee on the contrary teach that wee must every day pray for the pardon of our daily sinnes Now bring this different Doctrine to this Tryall Which gives more to God and lesse to the creature that which applies an infinite justice to God the violation of which must be made up by an infinite person or that which imputes to him an imperfect justice such as a sinfull man may satisfie and an imperfect mercy if our owne workes make not supply 4. The same Church teacheth and so the Church of the 〈…〉 that God hath elected all to salvation and Christ hath redeemed all and every particular man We according to the Scripture holde that God hath chosen onely heires of salvation and that Christ for his part redeemed not all particulars but all kindes for hee that would not pray for the world would not die for the world How shall we bolt out the truth Answ. Bring the Doctrine to this Rule Wee aske If God have elected and Christ have redeemed every particular man why is not every particular man saved Because say they God foresawe who would beleeve and who would not which is to make Gods election frustrate as electing such as hee foresaw would not beleeve as also dependant on the will of man and mans will to overrule Gods And not mans salvation to depend on Gods will and election than which nothing can be more dishonourable to the Majesty of God Rom. 9 19. Who ever resisted his will Adde hereunto that in the Doctrine of falling from grace Gods glory suffereth for thereby the seede of God loseth the glory of being incorruptible and Gods truth suffereth who saith it abideth for ever 5. The same Church teacheth according to their ordinary practise at this day that the Pope hath power to make lawes to binde the conscience hee hath power to dispence with lawfull oathes and untie the conscience which Gods law hath bound he hath power to dispense for marriages within degrees prohibited by God the like We deny any such power can agree to any mortall creature and holde it a tyrannicall usurpation Bring these and the like positions to this Tryall Whether gives more glory to God and lesse to the creature to acknowledge him the Lord of his owne Law onely above it or to set a Prelate not onely in his chaire of estate but above God who is able to reverse and abrogate his Lawes at his pleasure and to sit in the consciences of men which is the Lords owne and onely consistory That is the third Rule Fourthly all sound Doctrine directs and leades unto Christ magnifies and sets up Christ who is the end of the Law and Gospel and as Christ prooved the Iewes not to be of God because they dishonoured him the Sonne of God Iohn 8. So whatsoever Doctrine dishonours Christ cannot be of God And if we bring the whole body of Popery to this rule of Tryall it will appeare not to be of God 1. Their whole Doctrine of merits and humane satisfactions how doth it obscure the merit of Christ yea abolish the absolute satisfaction of Christ who hath paid the uttermost farthing This Doctrine makes Christ but a peece of a Saviour halfe a Iesus for every man must be a
A Commandement Keepe or hold 2. A limitation That which is good For the former It is not enough lightly to examine our courses no nor yet so judicially as to finde out the truth if we goe no further as many who please themselves and feede their eyes with reading and their mindes with meere speculation but cleave to no sound opinion but are unstable and unsettled in all their wayes And therefore the Apostle knitteth to Tryall keeping or holding For what a madnesse were it to try a peece of mettall and finding it to be good golde cast it away which is the folly of many a man in the case of sound and saving Doctrine which is far more pure and precious than gold seven times tryed in the fire For the latter we must try every thing but not lay hold on every thing and not catch whatsoever comes next to hand as many are ready to keepe and holde but it is chaffe in stead of good corne and drosse in stead of golde as many curious and dainty hearers who are as men having ill stomackes which cast up wholsome and strong meate and hold nothing but fruite and trash which feede and increase the humours there already So wholsome and savoury Doctrine is rejected and a few fine sentences savouring of wit or learning fetched any where but from the Scriptures are held and nothing else in comparison Which is with the Prodigall Sonne to feede upon huskes in stead of the bread of his fathers house And therefore the Apostle limiteth us in our keeping that onely which is good Now as God is the Authour and his word the Rule of all goodnesse it followes whatsoever God appoints and his word approove that is good and nothing else Every one is bound in conscience to keepe whatsoeuer good thing he knowes approoved by the word of God For the word keepe requireth a constancy in the knowne good either of Doctrine or practise Deut. 4.6 These are the Commandements Keepe them and doe them for that is your wisedome This is the generall precept to all Gods people For particular Churches Rev. 2.25 To the Church of Thyatira hee saith That which yee have already hold fast till I come and chap. 3.3 to the Church of Sardis Remember what thou hast received and heard and hold fast and repent And for particular persons 2 Tim. 3.14 But continue thou in the things thou hast learned Tit. 1.9 Hold fast the faithfull word The like for all the sonnes and daughters of wisedome Prov. 4.4.13 Take hold of instruction and leave her not and keepe her for she is thy life 1. Satan and seducers will seeke to snatch away the truth from us This reason the Apostle seemeth to imply in the composition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee had said hold against all men and all adversaries which would withhold hold with both hands all good and holy truthes concerning faith and manners Theeves and robbers will meddle with no beggars but where they have hope of a booty Satan and his agents lye most in ambush against such as embrace the truth and follow the thing that good is there is the treasure of truth the wealth of grace and a booty which Satan would faine finger He makes many on-sets to this purpose and if we keepe not our ground here called the keeping of good hee pulls us from our hold and easily surprizeth and draweth us to the contrary evill We had neede therefore so much the more watchfully to hold that which is good as our adversaries are watchfull to robbe us of all our goods And were it not that wee had such enemies without us our inward and bosome companion our owne corrupt nature is ever soliciting us and drawing us aside for were we of our selves inclinable to hold good things the Apostle might have spared a number of the like precepts to this But the Spirit of God seeing our disposition so rimie and full of holes to let good things slippe and perceiving our dulnesse and sleepinesse with whom it is as with children who being once asleepe let things slippe out of their hands which before no meanes could winne from them yea and which is worse that while wee seeme waking wee hold weakly as a thing which a man cares not whether he hold or no therefore hee supplies our need and strengthens our weaknesse and awaketh our dulnesse with this and the like exhortations Hold that which is good Which shew that it is no lesse Christian vertue and fortitude to retaine and keepe than to attaine that which is good 2. Hold and keepe all sound Doctrine because of the great utility or profit thereof for 1. It is the evidence of thy salvation and of the inheritance of the Saints How carefully doe men keepe their Evidences lock them up safe in the surest chests they have because if they lose their Evidences they may easily lose their lands So lose thou thy part of the word thou losest thy part of heaven Shall men be wise to keepe their Deedes and conveyances of lands and leases so safe as no man shall cousen or cheate them of them and whatsoever casualty comes these shall be provided for and can it be wise or safe for any to bee carelesse in keeping the word his evidence for heaven without which he hath no tenure nor assurance out of his idle conceit to one foote in heaven 2. Wholsome Doctrine is the staffe and support of a man in the way to heaven A lame man if he hold not his staffe falls downe-right and if the word directs us not in our duty and supports us in temptation wee fall quite away 3. The sound doctrine and truth of Gods word is a notable preservative in dangers so farre as it is held unto A man in perill of drowning will catch and lay fast hold on any meanes of safety and will lose his hand before hee will lose his hold Every Christian is in this world as on a dangerous sea the Church is the shippe in which is salvation represented by the Arke the anchor is faith Heb. 6.9 the mast is the crosse of Christ the prosperous winde is the Spirit of God adverse windes tossing and tumbling the Church are persecutions tryalls temptations afflictions the fraught graces good conscience hope love and the like and the haven is heaven Now lose the doctrine of faith and shipwracke is presently made 1 Tim. 1.19 good conscience and all is lost But hold the doctrine of faith sound and entire by the hand of faith and all is safe 3. There is but one right rule and way to attaine salvation even the truth which the Truth himselfe hath purchased at a deare rate For the word of life and the holy Gospell was not easily purchased but by the precious blood of Iesus Christ and should wee lightly esteeme so deare and precious a purchase this will evince that it was never purchased for us For the
against the teacher which is an usuall bait of Satan to make all good things carelesly rejected Micaiah for this was turned out of dores as no fit Counsellor for King Ahab So the itching eare which is still desirous of novelties as the young man having heard the olde commandements would still heare more new And a tediousnesse in hearing the same things often which the Apostle calls a safe thing The latter are 1. Hardnesse of heart cast as much seede as you will among stones and cover them therewith no fruite followes for the stones hinder the rooting as we see in Pharaoh Mollifie the heart throughly and the word wil abide in it 2. Cares of the world which are as thornes to choake it All seede sowne among thornes getteth no strength but perisheth The Pharisies mocked Christ in his doctrine because they were covetous Luke 16.14.3 Voluptuous living makes men heare onely for fashion and to be like those widdowes which are ever learning but never come to the knowledge of the truth 2 Tim. 3. or at least not to joyne vertue to their knowledge as the intemperate patient that heares the physitian but will not follow him II. Provide and furnish the soule with helpes to hold that which is good These helpes respect 1. Intention 2. Attention 3. Retention First the Intention must must bee cleane and sincere we must not heare for envie as the Pharisies and Iewes in Paules time nor for newes as the Athenians nor for gaine or curiosity as Felix but to receive as babes the sincere milke of the word to grow in grace thereby 1 Pet. 2.2 This intention shall be the better furthered by premeditation of the force use and efficacy of the word that it is the power of God to salvation the incorrupt seede the word of life the instrument of faith the sword of the spirit the bread and water that preserveth eternall life Secondly Attention must be used Acts 8.6 the people of Samaria gave heede to the things that Philip spake This attention is a keeping of the heart and affections to the word deliuered Acts 16.14 when Paul preached Lydia attended and the Lord opened her heart When Christ preached all the peoples eyes were fastened upon him Luke 4. Attention is the doore by which the word enters It is much furthered by a due estimation of the word Thy word saith David is wonderfull therefore my soule keepeth it Men will attend to their learned counsell when their free-hold is in question so here conceive aright of the word as a matter of life and death a matter that concernes thy inheritance in heaven thou wilt carefully attend it Thirdly Retention must follow In the body there are two nutritive powers one Attractive to draw meate into the stomacke the other Retentive to hold it there till it be turned into nourishment so in the soule And if the former draw too little the latter holds little and so the body pines and if the former draw too much that the body is not able to hold it the body pines still So here the soule must be still drawing but it must also forcibly holde it till the soule be refreshed Now this Retentive faculty is strengthened by 4. meanes 1. Meditation cleane beasts chew the cud Deut. 11 2. Consider the workes of the Lord Psal. 1.1 Meditate in his Law both day and night The acts of God must be in the mouthes of them that feare him Psal. 149. and 39.3 while David mused his heart was warmed Phil. 4.8 whatsoever things are honest just and pure thinke on those things men have therefore evill thoughts because they nourish not the good 2. Conference which is a whetting of holy lessons both on our selves and others Deut. 11. the Iewes are commanded to conferre of the word early and late Acts 17. The Bereans are commended for comparing the Apostles doctrine with Scripture 3. A full purpose of heart to practise good things Psal. 119.106 I have sworne to keepe thy law and 50.16 Why takest thou my word into thy mouth and hatest to be reformed 4. Fervent and constant prayer which is the key of knowledge gets the hearing eare and the soft heart it is a key to open the coffers of God out of which we may take those treasures which are not from our selves but from above our reach III. Chuse sure and safe places to hold good things in First in memory we must remember good things we heare Deut. 4.9 Take heed to thy selfe and keepe thy soule diligently that thou forget not the things thine eyes have seene Psal. 119.16 I will not forget thy word and ver 93. I will never forget thy precepts because by them thou hast quickened me Secondly keep them in the faith of thy heart else all is unprofitable Heb. 4.2 for that onely gives them rooting in our hearts Col. 2.7 Prov. 4.21 Keepe them in the midst of thy heart then shall they be as alight in the lanthorne shining through every part of thy life This was the coffer that Abraham locked up the promises of God in and held them fast without reasoning though it was difficult and seemed impossible Rom. 4.20 and David Psal. 119.11 I have hid thy word in my heart Thirdly keepe it in the affections of thy soule love earnestly the word of God and all good things for the things that wee like not or affect not we care not for keeping The great commandement is to love the Lord with all thy heart And every Christian ought to appeale to the Lord himselfe as Peter to Christ Lord thou knowest that I love thee Iohn 21.16 And the tryall of our love to him is to keepe his commandements chap. 14.15 Fourthly keepe them in the practise of thy life and whole conversation 1. By professing good things as Christ himselfe professed a good profession before Pontius Pilate 2. By promoting all good causes to thy utmost power 3. By maintaining and defending all good things and causes 4. By suffering for good things and every way giving testimony and setting seale to them if neede be with thy dearest heart blood IV. If we would hold good things let us furnish and arme our selves against theeves and robbers 1. Our owne carelesnesse Many times we care not to understand the things of God vanity of minde worldly lusts and desire of riches partly take up the roome partly choake good things so as they are neither received nor held But if we understand not let us not be ashamed to enquire and seeke out till wee doe understand 2. Satans slynesse who steales the word and good purposes out of mens mens hearts strangely even while they looke on and consent Doe as Abraham who drave away the birds that troubled him in sacrificing Gen. 15.11 so doe thou drive away these ravenous birds that are sent by Satan 3. Temptation and persecution Much ground keeps the seede till the heate of persecution comes and in persecution falls away and
not bend the knees of his body to God and the knees of his heart to Satan Yea it is a worshipping of the true God who is a Spirit not in spirit and truth but in spirit and falshood 5. The justice of God is upon such persons for the present if a man give up his body hee commonly gives up the heart to infection and defection And after in the great judgement will judge him according to things done in the body The body is a member of Christ and must not be prostitute to an harlot Object Rom. 14.22 Have faith with thy selfe before God therefore that is enough Answ. By faith in that place the Apostle meanes a perswasion in things indifferent and not the doctrine or practise of religion And the meaning is this If thou beeft in thy selfe perswaded a thing is indifferent use thy liberty to thy selfe have faith with thy selfe but boast not of it to the offence of another and faith is oppressed where it is not expressed Object 1 King 13.6 The man of God prayed in an adulterous Temple so may we if we keepe our hearts to God Answ. The man of God was there 1. At Gods commandement necessarily 2. Not to approove their idolatry but manifestly to improove and exclaime against it 3. God would have him by an externall signe shew his detestation of idolatry he was not forbid to pray but not to eate a morsell of bread there 4. He did not dissemble with idolaters but confessed plainly against idolaters Now all the case is cleane contrary Neither doth the example of Naaman 2 King 5.18.19 any whit serve their turne For 1. hee was but in the beginnings of conversion 2. Hee confesseth it a sinne and beggeth the Prophets prayer against it 3. The Prophet approoveth not the fact but onely dismisseth him with the usuall kinde of salutation and promiseth hee will pray that he be not overtaken Quest. Whether may we bring a childe to be baptized of a Popish Priest Answ. No it is an appearance of evill seeing 1. There is corruption of doctrine 2. Hatefull and hurtfull Ceremonies 3. A profession to embrace that doctrine Their Church is a false Church yet here a man professeth that himselfe and his childe are members of it for Baptisme is a signe of profession 4. It is an hardening to Gods enemies for it makes the Papists boast and say if our Baptisme be good why joyne yee not with our Church 5. We must depart from all fellowship with Antichrist Rev. 18.4 Come out of her my people come out of her Quest. If a Popish Minister doe baptise a child must he be rebaptised Answ. No there is a difference betweene going to a Priest at first and new baptisme from one for baptisme once administred if the true forme be kept must not be repeated though there be no ground to seeke it there being an offence both to weake and strong Secondly Zeale of God cannot abide any confusion with idolaters in their idolatrous ceremonies and fashions for communion of rites confoundeth sects as much as communion of apparrell confoundth sexes Whence the Lord himself apointed al his own ceremonies so as in them as well as in doctrine there might be set up a wall of partition betweene the Iewes and all aliens 1. The Heathens almost eate nothing but swines flesh having sacrificed some of the kinde Gods people of all other must abhorre this Levit. 21.5 2. The Heathens reserve portions of their sacrifices therefore there was a speciall law rather to burne with fire the residue of the Paschall Lambe than reserve any whit of it untill next morning Exod. 12.20 3. The Heathens make their pates balde shave the lockes of their beards and make cuttings in their flesh therefore Gods people must not doe so 4. The Heathens set their Temples eastward therefore God will have his set westward ad arcendam idololatriam saith Aquinas to keepe them from idolatry 1 a. 2 ae qu. 3. Nay some Papists themselves as Vasquez say that God chose the forme of an Arke for the testimony of his presence to be contrary to idolaters for never any people did abuse this forme And saith hee hee forbade all images to the Israelites that they might be utterly unlike the Canaanites in theirs Hence 1. the ancient Christians would not set up lights and bayes at their doores though for this they were persecuted as enemies to the Emperour because the Temples and doores of idolaters were wont to be thus garnished 2. Christians refused to celebrate a birth-day because it was a rite and custome of the Heathens 3. The Primitive Church could not endure that any Christian should looke toward Ierusalem praying because they would avoid all shew of Iudaisme Adde hereunto the ancient Fathers who in their severall ages avoided all shew and appearance of conformity with heretickes in their externall ceremonies Tertullian will have no lights in the worship of God because it was mos haereticorum the custome of heretickes than which what more indifferent Doth not the example of Paul shew it to be lawfull enough to continue fasting upon a Saboth day till midnight to heare the word of God yet Augustine thinkes it in his time unlawfull because the Maniches appointed their fast on the Saboth day To omit many things out of Councels why should the true Church of Christ borrow any of the rites of his enemies while they abhorre all her rites fashions Why should hereticks boast that the pure spouse of Christ is not able to serve God without their ceremonies I conclude therfore with Tertullian Wee must neither give any thing to an Idoll nor take any thing from an Idoll Thirdly Christians must abstaine from idolaters in the nearest society which is marriage for this hath a manifest appearance of evill 2 Cor. 6.14 Be not unequally yoked 2 Iohn 10. Receive not such into thy house much lesse into thy heart or bosome Reasons 1. It plainly appeares that a man loves other things in such a wife than piety he never lookes after that 2. How doth hee marry in the Lord who marries the Lords enemie 3. What communion can there be in prayers and other holy meanes of strengthening themselves to Godward 4. It is too true that the Decretalls say oftentimes the company of the wicked corrupts the good and much more such as are more prone to evill Whence the Lord wisheth the Israelites to forbeare marriage with those seven Nations of the Heathens for feare of seduction Exod. 23. And if any thinke himselfe stronger than to be seduced and hope he shall rather win than be wonne let him see his folly in Salomon 1 King 11. and in Ahab who was nought of himselfe but seven times worse because Iezebel provoked him chap. 16.31 Object We have approoved examples of Scripture for such marriages Salmon with Rahab Sampson with the Philistim Booz with Ruth Salomon with Pharaohs daughter and David with the daughter of
how necessary it is to begin and end our Ministery and Sermons with prayer to God who is all our sufficiency The Apostles begin and end their doctrine and Epistles with prayer and haue not wee more neede I know not what pride of selfe-sufficiency or whether profanesse shut the hearts and cover the mouthes of many Preachers who are almost ashamed to pray for this blessing nay reproach and scorne them which doe Sure I am whether he shall doe more good to others by his prayers or preaching I will not determine but hee shall certainely by his prayers reape more comfort to himselfe And he that neglects prayer with his preaching may well be suspected that he more aymes at his owne glory than Gods Let people also joyne willingly and conscionably in their Ministers prayers which strive for a blessing upon themselves and importune God who makes his Sunne shine upon the just and unjust to let the Sun of grace shine into their hearts saying O Lord if thou build not the house it shall never stand as those that waite for all successe from God It is recorded that Pope Adrian having built a stately Colledge at Lovaine did set in golden letters on the gate this poesie Trajectum plantavit ibi natus Lovanium rigavit ibi literas didicit Caesar dedit incrementum ex praeceptore Cardinalis factus One tooke a pen and wrote under Hic Deus nihil fecit Now to the prayer it selfe where we have to consider 1. To whom the Apostle prayeth The very God of peace 2. For what he prayeth in two particulars 1. For full sanctification 1. In generall sanctifie you throughout 2. In a speciall enumeration of parts spirit soule body 2. For finall sanctification untill the comming of our Lord Iesus Christ. First of the person to whom our Apostle prayeth the very God of peace Consider here three things 1. Why he useth this Attribute peace 2. What is the peace here meant 3. How he is the God of peace 1. This is not an idle epithite but well fitted to the matter in hand because our Apostle had in verse 13. exhorted them to peace among themselves and hath in all the precepts hitherto directed them how to uphold both outward peace vers 14 15. and inward peace from the 16. to this verse And he notably in this title confirmes their faith and strengthens their prayers that so long as they aske nothing but things pertaining to the peace of the Church and the peace of every mans conscience the God of peace will surely grant their requests See Rom. 15.13 14. Secondly What peace is meant Peace is threefold 1. Externall 2. Internall 3. Eternall 1. Externall which is nothing but an outward prosperity and tranquility in our outward estate and this is 1. In the Church when it hath rest from heresie schisme persecution and tyranny Acts 9.31 this is called the peace of Ierusalem which we must pray for Psal. 122.6 2. In the Common-wealth in the peace whereof we have peace when we are free from civill warre within and forreine enemies without Ier. 29.7 3. In the family and speciall places where we live which is a private agreement with all sorts of men good and bad so farre as may be Rom. 12.18 Have peace with all men 2. Internall and spirituall and this is the sweet quiet and comfort of conscience rising out of our assurance of our attonement with God through Iesus Christ and out of remission of sinnes by his blood which peace passeth all understanding Phil. 4.7 and in which the Apostle placeth the kingdome of God Rom. 14.17 3. Eternall which is the perfect rest peace joy and glory that the Saints shall enjoy in heaven Esay 57.2 Peace shall come but it is when we sleepe in our beds called Rom. 8.6 life and peace Our Apostle here aymes especially at the second kinde of peace which is a steppe and degree to the third For the third why is he called the God of peace Answ. First because hee hath the fountaine of peace in himselfe peace in him is as in a fountaine Secondly as the Author and communicatour of all peace unto us in all kindes As 1. In Church the peace of Ierusalem must be begged of him he stills all warres and maketh all stirrs in the Common-wealth to be husht and gone And it is hee that makes men dwell together in one house 2. He is authour and the God of eternall peace for eternall life is the gift of God 3. After a speciall manner is he the God of internall peace the peace of conscience at which our Text aimeth which is a quietnesse of minde and conscience through our reconciliation with God First because hee sent his Sonne 1. To merit it for us when wee lay in the horrour of an accusing conscience who is therefore called in himselfe Esa. 9.6 the Prince of peace and in respect of us our peace And therefore Ambrose expounds here the God of peace to be Christ himselfe If it be asked how Christ merited our peace the Apostle answereth Ephes. 2.15 16. He made peace by slaying hatred on the crosse by his perfect obedience overcomming and abolishing whatsoever God might hate in us 2. To preach and publish this peace and invite men unto it And that first in his owne person Esay 61.1 The spirit of the Lord is upon me to preach good tidings to the poore to binde up the broken-hearted to preach liberty to the captives c. And how this Prophecie was accomplished see Luk. 4.18 Secondly in the person of his Ministers Christ preacheth peace Ephes. 2.17 Christ came and preached peace to you which were farre off Object Why Christ never preached to the Ephesians Answ. Yes hee did in the persons of the Apostles and so now in the Pastors and Ministers of his Church to the end of the world Secondly because hee sent his Spirit to apply and seale this peace onely in the hearts of his elect therefore it is called a fruite of the Spirit Gal. 5.22 and the Spirit cryes in our hearts Abba Father chap. 4.6 He workes faith in the heart and so we have peace with God Rom. 5.1 and bold accesse to the throne of grace Eph. 3.12 This is that creating Spirit which creates the fruit of the lippes to be peace Esay 57.19 Thirdly because God doth not onely command and commend to us this peace but approoves and delights in it and no where else but there he sets up his throne and dwelling his Temple is in Ierusalem the vision of peace his Disciples must onely abide among the sonnes of peace Matth. 10. and much more doth himselfe How we are to looke upon God in our prayers First in all our prayers we are to behold him a God of peace labour to see him reconciled unto us And 1. this beholding of God reconciled gives us assurance of obtaining whatsoever is good for us 2. The sence of his infinite essence and power and
rejects that blossome that never comes to fruite as the husbandman cares not for that blade that comes not to ripenesse Nay never content thy selfe with a faire progresse in grace at any time to desist For if a righteous man at any time forsake his righteousnesse all his former righteousnesse shall never be remembred and he that loseth the last of his dayes loseth all the former What were a man the better if hee had all grace in the highest perfection of it and fall from it nay what careth Satan if a man had attained whole sanctification not onely in part but in degrees if it be not continued in Adam in Paradise the more holinesse he lost the greater was his sinne and unhappinesse Nay the Angels in heaven what better were they for their absolute Angelicall happinesse when they left their first habitation 3. Relapse into a sicknesse is farre more dangerous than the disease and to relapse into sinne is to relapse into the most dangerous sicknesse of all and farre lesse curable than any This incurable estate our Saviour aimes at Luke 9.62 no man that puts his hand to the plow c. from this relapse they fall into that sin that unpardonable sinne 4. The very season of our present times aggravates this sinne of falling from the grace of God that makes it most inexcusable What to fall away so willingly in dayes of peace of meanes of protection in dayes of the honour of the Gospell What to fly as a wicked man when none pursues in a land where truth and peace kisseth each other where is neither danger nor losse nor enemies neere so cowardly to part with truth and fall from it to Popery What defence what excuse is left for this sinne It were too much in times of persecution in Marian dayes in the midst of those light fires in the house of inquisition in France in Italy or in Spaine in Ierusalem where Manasseh makes the streetes runne with the blood of the Saints But in the time of peace in the Sunshine in the triumph of the Gospell to decline and depart this hath no excuse for the sinne 5. What a kind of creature is this an Apostate a Mermaid halfe a man halfe a fish a cake halfe baked halfe a Christian as good as no Christian an Agrippa almost a Christian almost sanctified almost saved a Christian in the morning of his life but his righteousnesse being but as a morning dew dried up and withered before his evening a diary Christian without all acceptation looke on the Text againe here is a sanctification till the comming of Christ shall this great Sunne of righteousnesse rising and comming in his strength and glory finde all our righteousnesse as a dew dried up and vanished then must all our salvation vanish with it 2. This may serve for instruction Whosoever would have assurance of true grace must labour to holde out seeing an hypocrite may begin well and runne well for a while as Paul tells the revolted Galathians Gal. 5.7 Ye did runne well but onely true grace ends well Here for our furtherance I will set downe two things First The meanes of perseverance Secondly the motives to excite us to the meanes The meanes are three I. Lay a good ground begin well Col. 1.23 Be grounded and stablished in the faith first be grounded then settled and stablished A good beginning promiseth a good ending Now to a good beginning are required three things 1. Humility of soule 2. stability of purpose 3. sincerity of heart First Humility layes a low and a deepe foundation in the exercise of sound mortification the most that fall off from their beginnings are such as have but sleighted the matter of mortification and would not be at the paines and cost of deepe digging their hearts by serious humiliation This our Saviour expresseth in the Parable Luke 6.48 The sound Christian is that wise builder who builded an house and digged deepe and laid the foundation of it on a rocke so as neither floods nor windes could shake it Secondly Stability of purpose is a settling of the heart to follow goodnesse and hath in it two things 1. for judgement 2. for practise 1. A resting in the knowne truth and not as reedes to be shaken and carried away with every puffe of false and vaine doctrines or strange opinions contrary to the truth received the sinne of this unstable and libertine age in which numbers specially of our youth leave the assemblies and creepe into corners to learne another doctrine from teachers in the twilight against the Sabboths of God against the law of God against the ordinances of God the word and Sacraments as now preached and administred I seldome have observed any such shuttle hearers but have in the end come to nought and even to open profanesse because they never laid a sound foundation but were alwayes busie questionists ready to turne all religion into â—trums which was the very losse of all sound Divinity among the Schoolemen 2. A resolution in practise whatsoever come of it never to be carried away with the errour of the wicked nor the sinnes of the age times calling nor the corruptions of his owne heart all which are violent streames which a resolved Christian must rowe hard against This was it which Paul and Barnabas require of the new converted Antiochians Acts 11.23 that with full purpose of heart they would cleave unto God both in judgement and doctrine and in life and conversation This was the settled resolution of David Psal. 119.112 I have inclined my heart to performe thy statutes alwayes even to the end Thirdly Sincerity of heart is necessary which 1. casts out all sinne by repentance sparing none never so gainefull 2. hath respect to all the commandements of God A deceitfull heart cannot hold out in good duplicity of heart suffers not a man to continue for hee is unconstant in all his wayes Iames 1.8 This is when men looke to have their joy in this world and with God in the world to come when the end of their whole course is not sincere but they embrace goodnesse so farre as may stand with their owne estate or the disposition of the times or constitution of the kingdome and no further Ayme at this entrance into grace know that hee onely hath begun well that hath begun in truth II. Wee must arme our selves against all hinderances of perseverance and such things as plucke men away from love of truth and holinesse As 1. Beware lest our hearts be hardened through deceitfulnesse of sinne Heb. 3.13 Sinne is a sly thing of the Serpents brood especially the sinne of our nature easily seduceth and deceiveth us Rom. 7.11 The Apostle complaines that it deceived him for the sinnes of heart and nature lull men asleepe in some actuall sinnes in which they lie securely and so grieve the Spirit weaken grace and hinder holinesse 2. Love not the world nor the profits honours and
of darknesse and translated us into the kingdome of his deare Sonne from kingdome to kingdome from an eternall state of death to an eternall state of life and glory 2. Gods eternall love is hidden with himselfe till effectuall calling discover it And hence it seemes to be called a calling according to purpose not onely as flowing from it but also declaring that whosoever are thus called God purposeth eternall good to them and they may know it shall be made good to them because this purpose is infallible and immutable 3. Effectuall calling is a giving of man by God to Christ to save Ioh. 6.37 Every one that the Father giveth unto me commeth unto me and him I cast not out If then thou knowest thou art once given to Christ thou knowest thy salvation For this calling of God is without repentance Rom. 11.29 this gift is never cast away 4. A man naturally ariseth from the effect to the cause from the fruite to the roote from the streame to the fountaine then in like sort may a man conclude of Gods eternall love by effectuall calling which is a fruite of that roote a streame of that fountaine of predestination to eternall life And whereas wise men may by likely meanes judge of the end much more may a Christian by the infallible meanes judge of the certaine end God leading him by this meanes to the principall end which nothing can frustrate seeing all things fall out to the best to them that are thus called according to purpose Rom. 8.28 5. As in the Law he that had first fruites might expect the harvest so he that is effectually called hath begun his salvation already hee hath begun the heavenlyâ—life upon earth Iohn 3.36 He that beleeveth hath eternall life and is translated from death to life And as the earnest penny confirmes the whole bargaine amongst men so the earnest of the Spirit gives us assurance of full holinesse and full happinesse because he that hath begun a worke of grace in us will performe and finish it to the day of Christ Phil. 1.6 And this reproves not Papists onely who deny that a man may be sure of his salvation without extraordinary revelation but even Protestants who resolve never to trouble themselves about it they will leave all to God and will not enter into his councell but rest in a good opinion and ungrounded hope in which if it happen well they have well But what a folly is this For first What man in any outward title or tenure will content himselfe with uncertainties if he may be certaine of a good estate we would hold him a man distracted that would offer to claime and hold house and land without evidences and conveyances Is any man richer because he dreames he is rich So to dreame of the wealth of grace enricheth none Secondly What is the use of the whole Gospell but to be Gods embassage certifying us of his free grace in electing and saving us what other use than to bring us peace of conscience through justification of faith and what peace without assurance 1 Iohn 5.13 These things have I written unto you that beleeve that yee may know you have eternall life So as the end of all Scripture is not onely to know that there is an eternall life but that beleevers have it Thirdly Why are wee commanded to give all diligence to make our election sure 2 Pet. 1.10 if it be either needelesse or impossible When Christ commands us to rejoyce that our names are written in the booke of life doth he not imply that a man may know it and convince us that the want of this joy is by our owne default Fourthly a man neglecting or despising this comfortable assurance perverts the whole Ministery Doest thou pray for remission of sinnes and not beleeve it thy prayer is a dead carcasse Doest thou professe in the Creed thou beleevest remission of thy sinnes and by not caring to beleeve it give the lie to thy profession Doth the word preached command thee to beleeve in the Lord Iesus Christ and that thy Redeemer liveth who loved thee and gave himselfe for thee and wilt thou sticke in an idle conceit as if it were needlesse to wade into this deepe Are the Sacraments but as seales set to blankes without this assurance and is it yet needlesse Doth the Apostle say that hee that knowes not that Iesus Christ is in him is a reprobate and is it an idle or a needlesse thing to prove it 2 Cor. 13.5 Quest. But where may I come to this assurance Answ. We send not men to poare upon the doctrine of predestination nor to soare up to heaven to pry into Gods councell But thus Looke downe into thy selfe examine if thou beest effectually called see what God hath done in thee and so maist thou judge what he will further doe in thee and for thee This is indeede an hard taske and requires all diligence which the Apostle Peter calls for unto it For 1. Satan seeks to plucke from us this comfort of our lives both before our calling causing us either to shut our eare from the voice or by picking and pulling the seede out of the heart by carnall distractions and objections And after our calling perswading men all is deceitfull or vaine God is not at peace with them nor they with him 2. Most men rest in generall outward calling which is ineffectuall 3. But chiefly the likenesse of outward ineffectuall calling unto it makes it harder to be discerned Quest. Wherein is the likenesse betweene effectuall and ineffectuall calling Answ. First by ineffectuall calling a man may come to the feast and sit downe at Gods table as the unworthy guest did may seeme one of the friends of Christ may make shew of answer to the call in respect of outward profession and conformity to the doctrine when the heart answers not nor resolves to answer Deut. 5. The people came to Moses and said Whatsoever the Lord commandeth that will wee doe But the Lord said Oh that there were such an heart in them If the call were denied or fairely excused and put off as some of the guests did this were more discernable But many come in among true worshippers and bring in lampes and some oyle and are the more hardly discerned Because as the same Sunne earth raine roote moisture brings up the chaffe as doth the wheat so the same meanes of word and Sacraments nourish the hypocrite which doth the sound hearted Christian. Secondly by ineffectuall calling a man may come to a great measure of knowledge of the word to consent to the truth of it may preach it yea soundly handle it for the conversion and saving of others may preach it in the name of Christ that is for his glory and by his grace Many of those that preached in the name of Christ shall come in the last day and challenge acquaintance of him to whom he shall say I never knew you