wind of doctrine but that we may grow up unto him who is the head and so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} we must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ephes. 4. 15. Follow the truth in love not out of fansie as children do That Christ may dwell in our hearts by faith we must be rooted and grounded in love Ephes. 3. 17. and therefore where the love of truth once decayes there truth it self staies not long after it We reade of some Rom. 1. 28. who not liking to retain God in their knowledge he gave them over to a reprobate mind And it a remarkable place that of 2 Thess. 2. 10 11 12. where it is said that the man of sinne should come after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse in them that perish See what becomes of those who are deceived by the man of sinne they perish and if ye ask why so the words following will give you an answer Because they received not the love of the truth that they might be saved See there how necessary the love of truth is to salvation For indeed where there is no sineere love of the truth there can be no true belief of it For as the Apostle there goes on For this cause God shall send them strong delusions that they should believe a lie that they all might be damned who believed not the truth but had pleasure in unrighteousnesse Observe the opposition A sad place it is and I wish it were well considered by all that are so coldly affected to the truth especially by such as hate it and are so much inclined in their minds and affections to the errours of that man of sinne whom the Lord shall consume with the spirit of his mouth and will destroy with the brightnesse of his coming as he there threatens In the 10 verse 't is they received not the love of the truth and by the 12 verse 't is come to they believed not the truth they had lost the truth for want of love to it Would we hold truth fast we must hold it in corde as well as in capite hold it fast by loving it unfainedly Thirdly hold fast that which is good by remembring it faithfully and doubtlesse where truth is believed and beloved the mind will often be upon it quae curant meminerunt 1 Cor. 15. 1 2. Moreover brethren I declare unto you the Gospel which I preached unto you which also you have received and wherein ye stand by which also ye are saved {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} if ye hold fast keep in memory what I preached unto you unlesse ye have believed in vain Those that do truly believe the truth will be carefull to keep it in memory which is a speciall means to preserve the faith and love of it in their hearts Memory holds fast the truth while faith and love renew their acts upon it for this cause ought we to give the more earnest heed to the things that we have heard {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} lest we leak and let them slip and so we that I say not they be spilt and perish irrecoverably Heb. 2.1 The Spirit of God confirms us in the truths taught by bringing them to our remembrance The Scriptures were written that we might believe that by hearing them preached by frequent reading them and meditating upon them as David did we might have faith begotten increased in us Therefore we ought {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to be taken up with these duties As Paul to Timothy The minister is appointed for a remembrancer to us 1 Tim. 4.6 If thou put the brethren in remembrance of these things then shalt thou be a good minister of Jesus Christ and when S. Paul himself went over again the cities where he had formerly preached the word the text tells us what the succese was And so were the Churches est ablished in the faith Acts 16. 5. And S. Peter thought it meet as long as he continued in his earthy tabernacle to put Christians in remembrance of the truths delivered that so they might have them alwayes in remembrance after his decease and that although they knew them already 2 Pet. 1. 12. Wherefore I will not be negligent to put you alwaies in remembrance of these things though you know them and be established in the present truth Though they were already established and therefore might seem not to need putting in remembrance which is the means of establishment yet the Apostle thought it meet to do it alwayes even as long as he lived for it would further confirm them and be a means to keep them from falling from their stedfastnesse and to persevere in holding fast that which is good Fourthly another way of holding fast that which is good is by practising it conscientiously To keep the commandments is to obey them Jesus Christ tells his disciples John 15.10 if ye keep my commandments ye shall abide in my love as many branches as bring forth fruit abide in the vine and are fastened in it by the sap they draw S. John 1. cpist 3.c last verse He that keepeth his commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us S. Peter 2. cpist 1. chap. exhorts to give all diligence to adde unto faith vertue temperance godlinesse charity and the rest of the graces there reckoned up for if these things be in you and abound they will make you fruit full in the knowledge of Jesus Christ they will put forth themselves into acts and what then vers. 10. if ye do these things ye shall never fall Oft times custome engages men to continue in evil practises while they are ashamed of their principles but when good practises are backt with good principles the engagement is the stronger to continue in them and defend them An honest and good heart having heard the word keeps it and brings forth fruit with patience A good heart is the fittest cabbinet to keep the good word of God in And indeed when once the word is ingraffed upon the soul by faith it over-rules the sap of the stock and sanctifies the fruit Truth being espoused to the soul by faith and bedded by love brings forth fruit unto holinesse faith working by love and proles firmat conjugium If we would be stedfast and immoveable let us be alwayes abounding in the work of the Lord 1 Cor. 15. 58. If we would but follow that which is good as we are exhorted in the 15 verse before my text we should find that one means and a good one too of holding fast that which is good Fifthly a fifth way that we must hold fast that which is good is by professing of it constantly S. Paul was not ashamed to preach the Gospel no more must we be
{non-Roman} {non-Roman} Rom. 1.18 to detain the truth in unrighteousnesse to imprison and keep it in hold and to withhold it from others but not to hold it fast as we are here commanded Three things I covceive the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} does here import 1. To entertain throughly to close with to grasp and lay fast hold of that which is good to enter upon and take possession of it and so the word is used Matth. 21.38 The husbandmen said This is the heire come let us kill him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and let us seize upon his inheritance So should we not onely buy the truth but also take livery and seisin of it to have and to hold seize upon it as the eagle does her prey and the hungry man his food Take fast hold of it that 's the first 2. The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies to retain to hold fast and keep possession thus must we not let go our hold nor quit our interest in truth either through feeblenesse or ficklenesse through want of strength or want of stedfastnesse and thus the fruitfull hearers are said to be such as do {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} having heard the word do keep it in an honest and good heart Luke 8. 15. 3. The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} imports also the maintaining of truth the holding of it fast not onely as a possession but also as a strong Hold or Castle defending it against any that shall go about to oppose it or to spoil us of it and wrest it from us This the Scripture expresses sometimes by the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which implyes an holding fast by main strength against any forcible or violent assault Sometimes by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as in that place Tit. 1.9 a Bishop must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} one that holds fast the faithfull word according as he hath been taught that he may be able by sound doctrine both to exhort and to convince the gainsayers the word properly signifies to hold against and this is the third thing implyed in the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} You may see all three things together expressed in one verse Prov. 4. 13. Take hold of instruction there is the first let her not go there is the second keep her for she is thy life there is the third Thus much may serve in breif for the explication of the words the sense whereof amounts to thus much That what-ever doctrine we do upon due triall by the word of God find to be true according to God's holy will and tending to sanctification and salvation we must take and keep fast hold of it close with it throughly and adhere to it immovably We must hold it fast which we have also exprest to us in Scripture by standing fast in the faith 1 Cor. 16. 13. Continuing grounded and settle in the faith Coloss. 1. 23. established in truth 2 Tim. 1.12 by keeping the faith 2 Tim 4.7 and continuing in it as in that exhortation of S. Paul to Timothy 2. epist. 3. chap. 14. vers others are deceived but continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them Now we must hold fast that which is good these six severall wayes especially First By believing it stedfastly And here I shall shew briefly these two things 1. That truth so tried and evidenced is to be assented unto and continued in 2. That it must be assented unto by an assent of faith First That it must be firmly assented to may appeare 1. Because such an assent is due unto truth it self Truth is the proper object of the understanding and if the truth be presented with sufficient evidence either of its own light or of divine testimony some question whether the understanding can suspend its assent I am sure it ought not if it do the will is too blame and must answer for it And then this assent must be constant buy the truth but sell it not for it is above price and if it be sold it must needs be undervalued 2. Because such an assent is necessary for us that the truth may do us good we are saved by truth but it is through the knowledge of it The truth shall make us free but then we must suffer it to unty us which it cannot do unlesse it be entertained by us The potion be it never so soveraign cannot cure us unlesse we drink and take it in Our Saviour prayes keep them through thy truth but if we would have truth keep us then we must be sure to keep it it is like a fortresse What a losse then must the Sceptick needs be at who assents to nothing how unsatisfied is his mind how unprovided is his soul what a trembling wavering and uncertain thing is he S. James tells us that a double-minded man is unstable in all his wayes 1.8 and if a doubting man be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} then surely a Sceptick is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of a thousand severall minds or rather {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} having no soul or mind at all choosing to loose his soul rather than be at the charge of entertaining truth or maintaining an opinion like Socrates he goes to the market to buy nothing thinking that he hath no need of any thing In his soul he is quodlibeticall in his life he is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as S. James speaks unstable and indeed disorderly in all his wayes as the word may be interpreted the divers lusts after which he is carried and goes a whoring will not suffer him to wed and plight his faith to any truth In little better condition is the fickle and unconstant man who is continually fluttering up and down from one opinion to another never settling nor abiding by any He entertains truth by the day he takes it in but it stayes not with him being distempered with a kind of intellectual diabetes Truth can never nourish such a man nor will he ever be rooted and grounded in it who is alwayes flitting and removing But we must have the truth dwelling in us we must assent unto it firmly that is the first Secondly As we must firmly assent unto the truth so must we do it by an assent of faith {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 1. 13. Hold fast the form of sound words in faith and hence it is that doctrine is called faith in Scripture fides quae creditur Many truths there be which a man may have a natural knowledge of he may see the truth in all its avenues and principles as also in the necessary issues and consequences of it and from them be able to make it out to the rational
To think that we must therefore be of no opinion because others are of so many is to be of the worst opinion of all for whoso adheres to a particular opinion may ineed be i th' wrong but he that is of no opinion cannot possibly be i th' right If other men do so differ in their opinions it concerns us to be well-resolved in our own judgements If the winds and waves be so boisterous without the more need is there of a good ballast within All cannot have the truth therefore make them not thy rule yet all pretend to it therefore give them an hearing Condemn not all because there 's truth among them neither approve all because some must needs be false Let us therefore neither swallow all by a blind credulitie nor reject all by a rash precipitancy but follow the advice of the Apostle in the text Prove all things but hold fast that which is good The words contain in them a double dutie which all believers are bound unto as well the people as their pastours every one in their severall orbe Although more immediately they seem to be directed to the people who in the words immediately foregoing are forbidden to despise prophesyings and here are bid to trie them all and to hold fast that which is good Of both these in their order First of the first Prove all things HEre there are two things to be spoken to by way of explication First What it is to try Secondly What it is that we are to try For the first By proving or trying here is not meant that we should experimentally be of all opinions many such seekers instead of finding truth have lost themselves in a maze of errour and an inextricable labyrinth of perplexitie 'T is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nor is it meant that we should all judices agere in foro externo sit and determine controversies binding up all others to acquiesce in our decisions but as it concerns all Christians quà tales to prove or try is an act of judgement to be exercised by every one within the private court of his own conscience in order to his own particular embracing or rejecting of any doctrine offered to his faith Which act is no further obligatory to any other man than the grounds thereof being made known shall merit his assent But secondly what are we here to understand by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all things must we examine all things surely then we shall have work enough If we must alwayes be examining what will become of all holy living I answer a man may live by rule as well as build by rule But further Though we must try all things here meant yet is it not meant that we should be alwayes trying of them But I conceive the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the text is not to be taken in the utmost extent of its possible latitude Truth fears no fair triall her face is not painted and therefore the fairer for the washing she is justified of her children yet is she sometimes condemned by strangers that know her not and her face may possibly get a scratch in the scuffle and herself prove though perhaps more fair yet in the mean while lesse fruitfull and therefore desires not to live alwayes under dispute And indeed some truths seem by their own nature to be exempt from triall there must be some basis to move upon and that must be immoveable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some first rule and how shall that be tried some first principles and how shall they be proved He that will learn must first believe and doubtlesse there are primòcredita in Divinity as well as primò-cognita in Philosophy the mind assents to the one by a prima sides as it doth to the other by the habit called intelligentia Such there must needs be to give a solid basis to discourse and had they prius to prove them by they were not prima These have usually been acknowledged by all for that native evidence that shines in them bringing letters credentiall writ in their very faces yet I know not how of late some out of the abundance of their leisure or curiositie have been pleased to question them We lately digged for fundamentall laws till we had like to have pulled the house down about our ears and some have digged for principles in philosophy till they have quite lost them in the rubbish certainly the man was either very idle or very melancholick when he began to suspect he might be deceived in thinking he had a being which yet was impossible and came to Cogito ergò sum But that which is worse yet have we not some who call in question the very fundamentals of religion also they are but bad builders who as the Apostle speaks are alwayes laying the foundation when then shall we think that they will set on the roof and bring the building to perfection who are alwayes digging of it up I shall say no more but I had thought the truth of the scriptures had been out of gun-shot and that God might have been believed upon his own word If once it appeare to us to be the word of God we are not to call in question the truth or equity of it Let us not spend our time in calling those truths into question whereof we have already entertained a firm and well-grounded belief but presse forwards toward those things which remain and practise what we have believed The blowing of this wind makes the tree take deeper root and it is well if it doth alwayes so but yet in the mean while it oftimes blowes down the fruit But what is it then that we must try try the spirits saith S. John 1. 4. 1. and try prophesyings mentioned here in the verse before my text the sense and meaning is one and the same of both try all doctrines that are offered to you by any man whatsoever how great how learned soever he be receive them not upon his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but bring them first unto the beam unto the touch-stone whence arises the proposition to be spoken to That it is the duty of all Christians to examine the doctrine which they heare before they fully entertain it as a principle of faith and life a truth of very great importance but because there hath been already so much written I shall need now to speak the lesse and shall content my self with two arguments onely for confirmation of it the one from Scripture the other from Reason and be brief in both The first argument I shall take from Scripture which doth expressely both command and commend this duty to us it commands it Mark 4. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have an eye to your hearing take heed what you heare as also in the 1. epist. of
rule are not First the maxims of naturall reason For 1. they are farre from being infallible many of them being but the product of humane discourse and fallible observation and therefore some of them false if they be extended beyond the sphere of Philosophy for whose meridian onely they were calculated at the first I do not think there is any truth in Philosophy which contradicts any truth in Divinity yet am I sure that many sayings are true in Philosophy which are false in Divinity For maxims and general rules being but collections observed from particulars if the survey be short ad nimis pauca respiciens not taking in all particulars the verdict or maxime must needs be defective and the general rule be liable to exceptions So that a rule may be true in Philosophy as to all those particulars included within the object of Philosophy but false if stretched to take in the things of Divinitie as an observation concerning men may be true of men in France or Italy but false if applyed to those in England who were never attended to in the raising 2. As these maxims are not infallible so neither are they adequate to the things to be believed and therefore cannot make a fit rule of divine faith For there are many divine truths which are nothing at all of kind to any peice of naturall knowledge neither flowing from these maxims nor being reducible to them 3. It is not possible for any of those maxims to be the foundation of any divine faith at all for all assent that is wrought in the soul by them is but either science or opinion both which arise from the evidence of the thing whereas faith assents unto an article without any such respect but meerly for the sake of a testimony and if the faith be divine such also is the testimony which produceth it And yet the Socinians make reason the rule of their faith Quod absurdum est rationi debet esse falsum saith one others more modest or more subtile will seem to grant that reason ought to believe what God sayes be it never so contrary to their apprehensions but then when the question is put whether God say such a thing or no here they will deny it if it agree not with their maxims Thus what they give with the one hand they take away again with the other they passe it in the head but stop it in the house decline the volie but take the rebound which comes all to one at last But how little reason there is for so doing especially in hac foece Romali in this Apostate and fallen condition of humane nature the alone sense of our own infirmities and weaknesses may sufficiently convince O but yet Right Reason Ay where is it many make account they have it and that in those very things wherein yet they contradict one another Some think Aristotle did but bid his scholer go look when he made the judgement of a wiseman the rule of vertues mediocritie many pretend to be wise and many more think themselves such but it 's seldome that either prove so So that indeed a man may sooner find vertue than a wise-man especially considering that he had need to be one himself to know one when he meets him All reason then is not right nor have all men right reason that think they have it reason it self then stands in need of a rule to be tryed by Reason is then right when it is true and then only true when it judgeth according to the truth of things themselves now things to be believed are contained in Scripture let us carry our reason thith'er and trie it by them For as Amesius very well Ratio quaedicitur recta si absoluta rectitudo spectetur non alibi nobis est quarenda quà m ubi existit id est in Scripturis neque differt quatenus spectat bonum aequum à voluntate Dei ad nostrae vita directionem revelatâ Mcdullae lib. 2. cap. 2. So then although the maxims of natural reason may be of singular use in Divinity if rightly limited by the Scriptures yet are they not fit to be canon they are both too short and too weak to make a rule of divine faith of Secondly nor is Antiquity such a rule as is required Antiquity barely considered is no good mark much lesse rule of truth The Romanists in giving marks of the true Church do as Painters who draw the Virgine Mary by their own Mistresses they do not choose the Church by her marks but indeavour to make their marks by their Church In like manner here they do not square their doctrine by the true rule but strive to find out a rule that will fit their doctrine and yet herein too they are oft times much to seek They cry up Antiquity very much bidding us ask for the old way for multitude of dayes shall teach us wisdome and make account they have praised themselves all this while but no such matter unlesse we should look at antiquity and nothing else but then I know who may vie with them the devil was a lier from the beginning For our parts we professe we do very much reverence antiquiry but it must be then in conjunction with truth we cannot admire old errours but as Solomon speaks of the hoary head Prov. 16. 31. The hoary head is a crown of glory if it be found in the way of righteousnesse We shall alwayes rise up before a reverend hoary-headed truth but we must have something else besides its gray hairs to know it by lest in stead of truth we salute her mask and worship a cloud in stead of a goddesse And as for the Papists for all their boasting so much of the antiquity of their doctrine we can easily shew them who brought in this doctrine and that doctrine into their Church this ceremony and that ceremony this corruption and that corruption We need no microscope to see how patcht their coat is of how different a thread and spinning so that it could never hang together but that the new would rend the old in sunder the strong the rotten were it not for that same Catholick plaister of infallibility But while we make the Scriptures to be our rule our doctrine is ancienter than much of theirs pretends to be Thirdly not the writings of the Ancient Fathers nor Canons of Councels neither of these are fit to be made the rule of a divine faith We do attribute much unto the judgements of those ancient Fathers those primitive Saints and Worthies whether exprest in their private writings or signified in lawfull Councels When the Councels were such as they ought to be consisting of holy able and learned Pastours of the Church we look upon them as bright constellations whose light was the greater because of their conjunction They had not onely donum intellectûs and that in a great measure too as they were single Christians but also donum
the Apostle proceeds hold fast that which is good Which is the second part of the text containing in it the second duty incumbent upon every Christian viz. holding fast of that which is good Which I shall speak unto first relatively and then absolutely First relatively as it hath reference and regard unto the former duty And so we may look upon these later words either 1. as a caution or 2. as a means or 3. as the end of the foregoing duty of proving doctrines First let us consider them as a caution and then they intimate thus much unto us That we must so try and prove all things as i' th' mean while not to let go that which is good They that fish with a golden hook had need hold fast the line and look to the ground they stand upon We must have a firm basis and centre to trust unto or else the motion can neither be sure nor regular If once we loose our anchor no wonder if we be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} carried about by every blast of temptation from without and if we cast our ballast over-board we must needs be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} tost up and down by the wave of every doubt and so become the sport and scorn of every wind and wave And I could heartily wish that some of late had not sailed so farre upon new discoveries till they have lost their compasse and so made shipwrack of faith and conscience both together But if we desire to be successefull in our enterprize of trying and proving doctrirnes we must be sure to hold fast all tried and approved principles and 1. Such as are unquestionable or out of question we must not go to call them into question this were for us to be alwayes laying the foundation so should we never build to be alwayes learning but never coming to the knowledge of the truth weak and unstable souls When truths are once tried and approved we must then study arguments for them answer difficulties brought against them and contend earnestly for the faith which was once delivered unto the Saints 2. We may examine an article of faith without doubring of the truth of it But suppose it should be called into question by others yea and doubted of also by our selves yet must we not presently for every doubt let go our faith nor quit it for every argument that 's brought against it though we cannot answer it A man may have strong demonstrations for a truth yet not be able to vindicate it from all objections whence scruples will arise but they may and must be overcome by believing and attending to the demonstrations and evidence for the truth though we be not able to acquit our selves of those difficulties which the devil's sophistry and our own infidelity may suggest We must not disclaim a truth because it is by some called in question much lesse ingenuously do they deal by truth who therefore disclaim it that so they may call it into question themselves We may not disbelieve a truth and scrape it out of our souls that so the soul may become rasa tabula unbiassed and perfectly indifferent either to receive a truth or to reject it as our new methodists would have us do That there is a God is an article of faith and a first notion ingraved upon the heart of man by nature Should I now go and not onely forbeare my assent unto it but also imagine the contrary to counter-poise the soul's naturall {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and inclination blot out that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to try if I can write it better What were this else but to lay faith to stake and throw the die for it to part with principles that we may try conclusions to deny the truth that we may recover it again by syllogismes to cast a jewell into the sea to see whether we can dive and fetch it up again with the Mountebank to wound for experiment and become Atheists that we may convert our selves by reason to tempt God to leave us and to tempt the devil to destroy us For my part I professe I see not how this can be put in practise withot being guilty of sinne and blasphemy Let us therefore hold fast the truth by a stedfast faith while we are examining doctrines and by holinesse of life also for the devil's great gains these late times have been that while men are taken up with disputes about truths in question they have too much neglected the practise of those that were indubitable Secondly we may look upon this latter duty as a means to help to the better performance of the former if we hold fast the truth which we already have we shall the more successefully prove the doctrines and find out the truth he that 's faithfull in a little ha's the promise of being ruler over much he that yields obedience unto truth shall know more of it if any man will do the will of God he shall know the doctrine whether it be of God or no John 7. 17. whereas on the contrary a corrupt heart will breed a corrupt judgement and either hinder the entertainment of truth at the first or else procure the ejectment of it afterwards out of the soul but more of this hereafter Thirdly we might also look upon these later words as the end of the foregoing duty let this be your aim and designe in proving all things to wit that you may hold fast that which is good Have recourse unto the Scriptures that you may know what is good have recourse unto Scriptures that you may believe it for haec scripta sunt ut credatis the ensuring of our faith was the end of the writing of the Scriptures This then condemns Scepticisme and the Academicks {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Again prove all things that you may practise that which is good not that you may entertain your selves with jejune and idle speculations the end and fruit and perfection of knowledge is practise knowledge is a precious talent which is given unto us not to be hidden in a napkin but that we should {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} trade or work with it Unlesse the fruits of good living do grow upon the tree of knowledge it will never become to us a tree of life I shall leave others to dispute where Paradise was situate but our Saviour ha's placed happinesse between those two the tree of life and the tree of knowledge John 13. 17. If ye know these things happy are ye if ye do them The more we know God the more we love him and the more we love him still the more do we desire to know of him so is it here the end of the knowledge of truth is that we may practise it and practise is a means of knowing more as the water comes from the ocean to the
apprehensions of other men But besides this knowledge there is another kind of assent found in all believers quà tales given to a truth onely in respect to the divine testimony this is faith which though it be much helped by that other assent when in conjunction with it yet it is often found without it and this is that assent upon which God will have our salvation to depend and this must we therefore yield unto truth 1. Because this is God's way wherein he will save souls by Faith not by Philosophy although it may be man would have liked that way best but it pleased God through the foolishnesse of preaching to save them that believe that the glory of the power might be of God S. Paul tells us 2 Thess. 2.13 that God hath from the beginning chosen you to Salvation through Sanctification of the Spirit and belief of the truth and on the other side our Saviour tells us plainly and without a parable he that believes not shall be damned Mark 16. 16. 2. Because this way of faith makes most for a christian's security against falling away Faith takes the surest and fastest hold of truth By faith ye stand 2 Cor. 1. 24. but if ye will not believe surely ye shall not be established Isai. 7.9 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Faith and firmnesse are very neare of kind in the originall the word for faith grows upon a root that signifies to nourish no danger then of withering or fading away the just by faith shall live shall indure shall persevere Heb. 10. 38. And it signifies to be firm also Hence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Being grounded and settled and unmoved through faith as it may be well translated Col. 1. 23. But wherein may some say doth this great strength of faith lie or how comes it to be so sure an hold-fast I answer briefly 1. It is in its own nature a depending grace and doth chain the soul to God who is Adon an immoveable basis even truth it self Its root is fastened in God and from him it draws and sucks continuall supply of strength and nourishment yea further it doth link the soul to God's truth by a mutual clasping of hands as it were The soul layes hold on God by faith and God holds our faith in his own almighty hand and none can take it thence If faith do shrink and faint at any time yet God almighty will not let go his hold and so long no danger of Apostasie This mutuall complication we may see variously exprest in Scripture Sometimes the doctrine of faith is said to be delivered unto the Saints Jude 3. Sometimes they are said to be delivered into that Rom. 6. 17. Sometimes we are said to be in the truth and on the other side that to be in us we to abide in that and that to dwell in us we to keep that and that again to keep us Our faith and God's truth are as it were mutuall hostages and pawns between God and the believing soul God he engages his truth to the soul and the soul trusts God with its faith God deposites his truth in the soul and that again places its faith in God and commits it self also into his hand by believing 1 Pet. 4. 19. God trusts Paul with his Gospel counting him faithfull 1 Tim. 1. 5. as an Ambassadour 2 Cor. 5. 19. as a steward 1 Cor. 4. 1. and Paul again trusts God with his soul for he knew whom he had trusted 2 Tim. 1. 12. In which verse also we reade of Paul's {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which was in God's keeping and in the next verse but one we heare of another {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} committed to Timothies trust and keeping If we keep God's truth he will keep our souls Christ hath praied and God hath promised that our faith should not fail but he never did so much for our rational knowledge There is faith's first advantage 2. The second advantage which faith hath above other knowledge in holding fast the truth against temptation and persecution is this That in believing the soul rests it self upon the veracity and infallibility of God whereas in other knowledge it relies upon the goodnes of its own eye-sight in observing the principles consequents the pedigree and off-spring of truth wherein it is very subject to be mistaken and is oftimes imposed upon The Devil will sooner perswade a man's reason that the world was not created by raising difficulties and puzzling his arguments than he can perswade a believers faith that God is fallible who sayes it was created The Devil wants no sophistry the more we have to do with syllogisme and deduction the more room will he find to get in his nails Again faith overcomes the flatteries and frowns of the world by seeing through them it believes God and dare not offend him knows what heaven is and will not be cheated of it as a child for a butterflie it knows what hell is and fears God rather than men who is able to destroy both body and soul in hell Thus doth faith overcome the world by believing the promises and threatnings of God and thus hath faith a preeminence over all our natural knowledge as to closing with and keeping possession of the truth Knowledge that holds it may be till a better Oratour or a more subtile disputant come but when we shall be beaten from these out-works faith will be acitadel that will hold out against all opposition for by it the heart is fixed trusting in God and the gates of hell shall never prevail against it Thus have you the first way of holding fast that which is good viz. by believing it stedfasly I shall be briefer in those that follow Secondly We must hold fast that which is good by loving it unfeignedly We have truth here presented to us under the notion of good and surely then we cannot but love it goodnesse being love's load-stone and the proper object about which it is conversant When once the soul having entertained truth doth tast and relish it delight and take pleasure in it then doth it cleave unto it as David's soul did to Jonathan's Love is an uniting affection twining it self about the thing beloved and if it be in an intense degree the thing may possibly by violence be torn from its embraces but it will first raise all its posse to prevent it And therefore the Apostle Paul bids Timothy to hold fast the form of sound words as in faith so in love 2 Tim. 1. 13. and by this we are said to cleave unto that which is good Rom. 12. 9. Let love be without dissimulation abhorre that which is evil and cleave to that which is good {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} being glewed to it as it were which is by love as the opposition there shews That we be not as children tossed to and fro and carried about with every
ashamed to professe it if we be Christ will be ashamed of us another day Mark 8. 38. Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him also shall the Sonne of man be ashamed when he cometh in the glory of his Father with the holy angels And whosoever shall deny him before men him will he also deny before his Father which is in heaven Matth. 10.33 Christ will have his truth owned by his followers The devil indeed will allow men to professe truth while they harbour errour in their hearts but Christ will not allow of such discord between heart and tongue Corde creditur adjustitiam With the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation Rom. 10. 10 11. for the Scripture saith He that believeth on him shall not be ashamed Profession is the badge of truth and a fealty due to the God of truth By constant profession of and bearing witnesse to the truth the truth it self is propagated and God's glory is advanced and other Professours of truth are much encouraged And when was there ever greater need of bearing witnesse to the truth than at this day when errour does on every side so much abound When the unclean spirits like froggs bred of the slime of the earth come out of the mouth of the dragon then blessed is he that watcheth and keepeth his garment Rev. 16. 15. Wherefore {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us hold fast the profession of our faith unmoved without wavering Heb. 10. 23. for beloved we count them happy which endure James 5. 11. and our Saviour assures us more than once that they that endure to the end shall be saved Matth. 24. 13. Mark 13. 13. Nay himself encourages us from heaven Rev. 2. 10. Bethou faithfull unto the death and I will give thee a crown of life again Hold that thou hast let no man take thy crown Rev. 3. 11. That 's a fifth way of holding fast that which is good by the constant profession of it Sixthly the sixth and last way that I shall name is by contending for it earnestly Indeed so long as a man can enjoy his house by an undisturbed possession he need not contend about it but when thieves shall attempt to break it open when a robber shall set upon him for his purse striving by violence to take it from him then he must resolve to contend for it if he mean to keep it Now such is the condition of truth in this world it 's in a state militant continually surrounded and beset with enemies whose ring-leader is Satan the father of lies who layes continuall siege to truth not that he desires to have it himself but that he may dispossesse others of it and slight it when he ha's done 'T was but needfull then that the Apostle should exhort us to contend earnestly for the faith which was once delivered unto the Saints Judo 3. They were betrusted with it as with a fort or castle and it would be treachery or cowardise not to defend it to the last And Paul's exhortation may be of singular use to us for our encouragement 1 Cor. 16. 13. Watch ye stand fast in the faith quit your selves like men and be strong A gallant speech of a tried souldier who had fought a good fight himself and was now ready to receive his crown Now though it be the duty of every Christian to contend for truth and that earnestly yet every one in his own rank and order for a man is not crowned except he strive lawfully Private Christians they must strive by earnest prayer to God that his truth may have a free passage and be victorious while others whom God hath given commission and abilities must also contend for it by preaching disputing and writing in defence of it all by suffering for it yea and dying in witnesse to it if God in his providence should call them forth to it Beloved ye have not yet resisted unto bloud but ye know not what times may come the clouds gather apace and some begin to fear a storm it concerns us in wisdome however to provide for the worst to be well-settled in the faith to buckle on our harnesse and to fortifie our selves in holy resolutions to stand to our arms having our loyns girt about with truth and we had need have truth girt close about us else we may chance to have a lap of it cut off and we never the wiser as Saul's skirt was by David while he slept and perceived it not Or else in time of persecution we may deal with it as the young man in the Gospel did by his linen cloth when souldiers laid hold of him he left the linen cloth and fled from them naked Mark 14. 51 52. Some it may be may think it but a nicety that some of the Primitive Christians sthood upon when they chose to sacrifice their own lives rather than sprinkle a little frankincense upon an idol's censer Some may imagine perhaps that the Martyrs of later years were too straight-laced many of them suffering upon the article of Transubstantiation but died Abner as a fool did those Worthyes foolishly and needlesly cast away their lives No surely they understood well enough that to deny the truth was to deny Christ and worshipping the bread was no lesse than grosse idolatry both grievous sinns had they been lesse they might not they durst not have committed them though to save their lives But as people and Ministers must contend for the truth so Magistrates are not excused from it What an abatement was it in the coats of divers of the Kings of Judah and those good Kings otherwaies that idol-worship was tolerated and winkt at in the high-places and not utterly rooted out O beloved God is a jealous God he will not endure his worship to be corrupted and do we think he will suffer his truth to be adulterated Will he not suffer the worship of devils but will he permit doctrines of devils Is not his truth precious to him and is he not jealous over that God will not endure those that worship another God besides him nor those who tempt others to it reade over Deut. 13. especially 6 7 8 9 verses and is Christ contented that they should be tolerated who openly declaim against his Godhead No certainly Our blessed Saviour blames the Church in Thyatira for suffering Jezabel to seduce his servants Rev. 2.20 and he professes that he hates the doctrine of the Nicolaitans and layes it heavily to the charge of the Church in Pergamos that she suffered those that taught it Rev. 2. 14 15. Thou hast there them that hold the doctrine of Balaam and the doctrine of the Nicolaitans which thing I hate Repent or I will come quickly and fight against them with the sword of my mouth The Church it self was for the genetall and the Governours of it orthodox
even unto obstinacy though brayed in a mortar they will not part with them It is said of the Pharisees and their traditions Mark 7.4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they received them to hold them fast they took them with a resolution not to let them go for better for worse Zeal is good in a good matter but this their holding fast is to their own mischief as a sinking man holds fast the weeds that help to drown him 3. This reproves those that hold and it is good which they hold but they do not hold it fast all wavering and inconstant persons But these also I have already spoken something to in the aforegoing part of my discourse Use 2. I will therefore conclude all with a word of exhortation which yet I perceive is nothing else than what I have been doing all this while I will adde onely to what hath been said a motive or two and a few means or directions 1. Motive 1 The first motive let be the consideration of our own concernment how much it is our interest to hold fast that which is good Truth is our treasure and a wise man doth not use to be over easily perswaded to part with that 'T is our possession a man will sue hard before he will suffer himself to be ejected out of his inheritance 'T is our evidence our evidence for a Kingdome and shall we not look carefully to it It is our fortresse while we keep that that will preserve us like Ulysses his mast tie our selves fast to it and we shall be safe yea 't is our life as Solomon of wisdome keep her for she is thy life our eternal salvation depends upon our holding of it If we give over believing he that believes not shall be damned If we grow weary of well-doing without holinesse no man shall see God If any love not Christ and his truth let him be anathema If any man deny them before men him will Christ deny before his Father which is in heaven It is abundantly then our manifold interest to hold fast that which is good 2. Hold truth fast considering the danger we are in of loosing it in respect of deceivers who would cheat us of it and juggle it from us in respect of open enemies that would by force wrest it from us The Devil goes about like a roaring lion seeking whom he may devoure And as at all times we had need to hold fast the truth so especially in times of seduction and apostasie in times of temptation and in time of persecution we had need to double our guards when the Enemy is at hand But of this before 3. Let us consider how the Lord Jesus Christ stands affected towards his truth and such as adhere unto it We may see both in his speech to the Church in Pergamos Rev. 2.13 Thou holdest fast my name and hast not denied my faith Even in those dayes when Antipas was my faithfull martyr who was slain among you where Satan dwelleth Observe how he doth aggrandise and amplisie their faithfulnesse to him and his truth from the consideration of time and place they adhered to him in times of persecution and in a most dangerous place where Satan dwelleth He that was wont to go about like a roaring lion and to go to and fro up and down the earth had now it seems taken up in Pergamos resolving to make that the seat of his tyranny where he would display the bloudy ensignes of his rage and cruelty and yet in this very place there were not wanting those who under his nose and to his very teeth did professe themselves the sworn servants of Christ and truth and his utter enemies What an honour was this to christ who maintained himself a Church in Satans own Imperial city and how kindly doth he take it from those who at such a time and in such a place did stick so close unto him and to his truth Which he calls my faith and my name he can as soon forget his own name and neglect his own glory as his truth But then how feelingly how pathetically doth he remember and even by name make mention of Antipas In those dayes when Antipas was my faithfull martyr c. In those dayes he keeps an exact account of the time and makes Antipas his death the Epocha to compute other things by when Antipas he had kept Christ's name and you see Christ keeps his he had born witnesse and set his seal unto Christ's truth and Christ wears him as a signet upon his right hand and engraves him upon the palms of his hands he is neare and deare unto him Christ knows him and calls him by name Antipas my faithfull martyr O what a pang of affection was there Sirs I am not able to conceive it much lesse expresse it I beseech you assist me with your thoughts and supply by your meditations what my expression cannot reach Antipas my faithfull martyr Pretious in the sight of the Lord is the death of all his Saints and blessed are they that die in the Lord but much much more pretious is their death and thrice happy are all they whom the Lord calls forth and inables to die for his sake and to lay down their lives in witnesse-bearing to his truth I wonder no longer that the Primitive Christians were so ambitious of martyrdome who would not be martyr many times over to have such a testimoniall such an affectionate commemoration from his blessed Saviour which will afterwards be seconded with an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} well fought My sonne and with that Euge bone serve fidelis well done good and faithfull servant enter thou into thy masters joy So much for motive now a few directions which I will but name leaving them to be enlarged by your own private meditations 1. That thou maist be sure to hold fast take thy hold on that rock of diamonds the holy Scriptures for sand will crumble and wash away 2. Make sure of heaven and then sufferings will be light Facile est quidvis suadere persuasis mori Let me say paratis mori They will not fear shipwrack who have sent their souls before and ensured them in heaven that man need not fear death whose life is hid with Christ in God 3. Turn all traitours out of thy heart which else will betray both truth and thee Such are lusts hypocrisie by-respects curiositie carelesnesse Get thy self cured of thy natural levity and slipperinesse it is good that the heart be established with grace 4. Hold not too fast your own prejudicate opinions if you mean to hold truth fast or indeed to entertain it For then non persuaseris etiamsi persuaseris They do but pretend to be suitours unto truth who are before wedded to their own opinions 5. Fifthly and lastly grasp not the world too hard for {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is seldome a friend to sometimes incompetible with that which is good Catch not at honour applause profit or interest in your holding of truth these will winnow from truth sometime or other and then the dog will hunt no longer in the roade when the hare hath left it but Demas will take his leave of truth and embrace the present world I will end all in those words of the Apostle 2 Thess. 2. and the later end Therefore brethren stand fast and hold the faith which ye have been taught which ye have believed Now our Lord Jesus Christ himself and God even our Father which hath loved us and hath given us everlasting consolation and good hope through grace Comfort your hearts and stablish you in every good word and work CUI LAUS IN SECULA FINIS Doctr. Reas. 1. Object Answ. Reas. 2. Consid. 1. Consid 2. 1. Requisite A faculty 1. Reasonable 2. Enlightened 2â— 2â— q. 8 art 4. 3. sanctified 2. Requisite A Rule 1 Not Reason 2. Antiquity 3. Councels and Fathers Praefat. in Pentat 4. Church 5. Teachers But Scriptures Mark 1. Mark 2. Mark 3. Object 1 Answ. Object 2 Answ. Object 3 Answ. 1. Part of the text considered 1 Relatively As a caution A means An end 2. Absolutely 2. Dectr Six wayes to hold fast truth 1. Believing 2. Loving 1. Remembring 4. Practising 5. Professing 6. Contending Asa 1 Kings 15. 14. So Jehoash Amasia Azariâ— Jotham Jehoshaphal Use 1. Use 2. Direction