The Doctrines Trial, Text
The Doctrines triall.
1 Theſ. 5. 21.
Try all things: and keep that which is good.
I Will not enter into any courſe of repeating that which I taught in my former Sermon. This in briefe, to manifeſt the connexion and order of both;The order of the place. both my two Texts, & Lectures. In the former we were taught the neceſſitiy of diligent and reſpectiue dependance vponupon the preaching of the Word, vnleſs we will preſumptuouſly and vnwarrantably aduenture our ſelues vponupon the neglect of the ordinarie way, by which God is pleaſed to collect & gather his, vntounto himſelf. We are now to bee informed, with what wiſedome it becommeth vsus to behaue our ſelues in awayting vponupon this ordinance of God; that ſo wee may reape that good by it, which in the purpoſe of God is intended in it.The general ſcope thereof. A ſeruice, in it ſelfe, and in it owne nature, wholeſome & profitable, may yet in the maner of vſing it bee depraued. Hearing is a very neceſſarie and an important dutie: and yet, a man through his owne default may be conſtant and continuall in it to his hurt, rather then to his benefit. To the end therefore wee may ſo attend vponupon this exerciſe of Prophecying, as that thereby wee may be edified in our holy faith, Paul commendeth here vntounto vsus, two neceſſarie vertues:The diuiſion of it. 1 Diſcretion: 2 Conſtancy. Diſcretion, to try all things. Conſtancy, to holde faſt that, which is found vponupon tryall to be good. To retaine ought in Religion ſtifly, before a man hauehave tryed it thorowly, what greater folly? This is wilfulneſſe rather and Pertinacy, then true Conſtancy. Againe; to examine points diligently, and then to neglect them careleſly, what greater vanity? It is a great deale of labour to no vſe. But to ſift and ſcanne that which is heard, exactly, and to maintaine that which is found to holde at the touch reſolutely, this is the glory and credit of Chriſtianity. Of theſe two points I am now in order to intreat.
Concerning the firſt,The firſt Doctrine. this is the Doctrine; That it is the dutie of thoſe which honour preaching as the meanes appointed for ſaluation, To try things taught, before they giuegive their full and abſolute yeelding thereunto: Who that lookes vponupon the place, but hee will foorthwith conceiue this to bee the doctrine? The aduice of the ſpirite of God is, that our honouring of prophecying, ſhould bee accompanied with trying it. So reſpect it, as that you bind not your ſelues to a receiuing without enquirie, hand ouer head, whatſoeuer is commended by it. Heereto is that charge to be referred, of trying the ſpiritsa1 Iohn 4. 1, that is, of examining their perſons & doctrines, who profeſſe to ſpeake vntounto vsus by the Spirit. It remaineth vponupon record, as an honour to the Nobles of Berea, and it is a rule for vsus, that hearing Paul and Silas preach they were diligent in ſearching, whether the things they ſpake were ſobAct. 17. 11.
The courſe of ſeeking holy knowledge, at the mouthes of thoſe, whoſe lippes by their calling ought to preſerue itcMat. 2. 7, is tearmed by Salomon, a buying of the TruthdPr. 23. 23. As therefore in buying, it is eueryevery mans wiſedome to conſider the wares which are tendered to him,Gyrare negotiatorem vnum & alterum. how they are conditioned, and (as Chryſoſtom ſaith pithily to this purpoſe) to go from ſhop to ſhop,Chry. Hom. 44. in opere imperfect. and from chapman to chapman, to look where hee may hauehave the beſt, before hee make a through bargaine: ſo it ought to bee the care of a prudent Chriſtian, to conſider of particulars, which are taught, before he giuegive them entertainement. Take heede how you heare, ſaid our SauioureLuk. 8. 18.; Doth not this Take heed in hearing intend a tryall of things heard? Conſider two things with me; and the truth, equitie, and neceſsitie of this doctrine will ſoone bee yeelded to. The one is the poſsibilitie of beeing deceiued in our dependance vponupon prophecying. The other is, the danger of miſtaking. The poſsibility of beeing deceiued, proceeds from two things: 1 Somewhat in them which prophecy: 2. Somewhat in our ſelues, who liſten thereunto. Touching them which prophecy, there are two ſorts by whom there is danger of deceit. 1 Some purpoſe to deceiue: 2 Some caſually may deceiue. Some purpoſe to deceiue, whom the Apoſtle tearmeth, liers in wait to deceiuefEph. 4. 14, and whom hee compares (according to the nature of the Greeke word vſed) to cheaters and falſe gameſters,foreign who hauehave deuices by cogging dice, to deceiue the vnskilful. Theſe ſpeake peruerſe thingsgAct. 20. 30▪, and priuily bring in damnable hereſies h2 Pet. 2. 1. It hath been an ancient practice of the diuell, to be a lying ſpirit in the mouthes of ſome Prophetsi1 Kin. 22 22; There hauehave beene euer ſome miſleading leaderskIſa. 3. 12, cauſers of the people to erre by their lyeslIer. 23. 32; and Saint Peter hath aſſured vsus, that in this particular, the latter times will hold proportion with the formerm2 Pet. 2. 1: Still there will be ſome ſeedsmen of Tares amongſt them that ſowe the purer Wheate; ſome temperers of Leauen, with the ſweet lumpe of Gods ſacred Truth. Others there are againe, which may caſually deceiue, & they are alſo of two ſorts. The one ſort are ſuch as may lead the people into error (though perhaps it be not their purpoſe) throgh their inſufficiency, their rawneſs, their vnskilfulnes, their negligence, for & in the diſcharge of this great ſeruice of inſtructing. Too many ſuch there be, who wanting the tong of the Learned nIſa. 50. 4, who lacking Iudgement oMica. 3. 8, and skill of right diuiding the word of Truthp2 Tim. 2 15, & beeing no well taught ſcribes to the kingdome of heauenqMat. 13. 52, and then withall being careleſſe of that charge, touching taking heed to Doctriner1 Tim. 4 16, do vent many things vnſound & vnſauorie, ſometimes things vain & fooliſh, as the Scripture tearmeth themsLam. 2. 14 ordinarily, ſuch as God neuer commanded, nor ſpake, neither euer came into his mindetIer. 19. 5, wherby the mindes of the ſimple are deceiueduRom. 16 18, and the hearts of the righteous made ſadxEze. 13. 22. Theſe be ſuch as Paul calleth Deceiued deceiuersy2 Tim. 3 13. They are beguiled themſelues,foreign. and ſo beguile others. I will not be ſo vncharitable as to range ſuch among purpoſed deceiuers: yet this I ſay, they themſelues, beeing through vnskilfulneſſe and negligence miſtaken, & doing the Lords worke more remiſly then is fit, they become an occaſion of erring vntounto others. When men come to the handling of holy things, not well inſtructed themſelues, and then doe that which they doe, without any great conſcience (it may be they doe it for forme, and binde themſelues to ſpeak according to the Times) it cannot bee auoided (though it may be, their hearts are not ſo nought as to meane deceit) but ſometimes others by them ſhall be in danger to be miſled. The ſecond ſort of ſuch as caſually may deceiue, are euen the beſt, the moſt ſufficient & faithful Teachers. It is poſsible, that euen ſuch, notwithſtanding all their care, may at a time deliuer that which is not ſafe to entertain. None ſince Chriſt, neither companies of men, nor particular perſons, hauehave had the infallible aſsiſtance of the holy Ghoſt, except the Apoſtles. Our knowledge here is but in partz1 cor. 13. 9. In ſundry things (as men) wee are many times much miſtaken. And it falleth out many times, thorough Gods wiſe diſpenſing, that ſomewhat is reuealed to him which ſitteth by, which hee who occupieth the roome of the Teacher, doth not vnderſtand; as is gatherable out of that ſaying of the Apoſtle, (1 Cor. 14. 30.) This is the firſt thing out of which there ſprings a poſsibility of being deceiued. The ſecond, is from out of our ſelues which come to heare. We are naturally in matters of Religion eaſily miſcaried, by reaſon of the vanity of minde, and darkneſs of cogitation, which we hauehave brought with vsus from the WombeaEph. 4. 18: wee are vnwiſe by nature and deceiuedb1 Tit. 3. 3. And then what through preſumption, truſting too much to our ſelues, what through a kinde of natiue lothneſſe to endure the paynes of Trying, what through an affectation of Nouelty, we are very lyable to deceit, apt to drinke-in error as water, and to bee carried vp & downe with eueryevery wind of doctrinecEph. 4. 14. As it is ſaid of vsus in the generall, that we are clay to God, and wax to the diuell: ſo may it bee applyed to vsus in the particular, that we are hardly wrought to an entertainement of a truth, but ſoone wonne to the embracing of an error. The Iewes in regarde of their vntowardneſſe to good, were tearmed ſtiffe-neckeddAct. 7. 51, and a gaineſaying peopleeRom. 10 21, and yet ſoone turned out of the way which God commanded themfEx. 32. 8; and the Galatians were ſoone remooued to another GoſpellgGal. 1. 8, and yet the paynes of forming Chriſt in them was as a trauailing in birthhGal. 4. 19. Euer ſince the razing out of vsus the image of the God of truth, there hath been in our nature ſuch an affinitie with falſhood, that that which S. Paul calls the deceiueableneſs of vnrighteouſneſſe i2 Theſ. 2 10., is very preuailing, ſpeedily to entangle vsus. That ſame canker or gangreane of vntruth doth ſoone ſeize vponupon vsus, and it frettethk2 Tim. 2. 17 apace when it hath once begunne. Hereupon, the bringers in of hereſies hauehave many to follow their damnable wayesl2 Pet. 2. 2: and Antichriſt hath ſmall & great, rich and poore, to receiue his markemApoc. 13 16. Now for the danger of erring in matters of this kinde, it is not hard to diſcouer it. Religion is a matter which concernes the ſoule, and the euerlaſting happineſs thereof. A miſtaking therefore muſt needs be followed, with a more then ordinarie hurt. I know there are differences and degrees of errors in matters of Religion. Some do ſtrike more directly to the heart of piety, and weaken the very maine foundation of faith. Some are not altogether of ſo dāgerous a nature; being in points of leſſe importance. The former are as mortall diſeaſes in the body: the other are but as ſuperfluous humours within, or ſwelling tumours without. But yet as in the bodie, ſmaller griefes, when they are multiplyed and continued, become preiudiciall to the life of the whole: ſo theſe inferiour kindes of miſtakings, when they are ordinarie & encreaſed, grow dangerous, to the Maine. A little leauen doth leauen the whole lumpenGal. 5. 9: It is applyed by the Apoſtle, to ſhew what incōuenience followes the entertainmēt of (as it may ſeem) a pettie error in the things of God. The withall in the day of tentation, when a man is either before the world called into queſtion for that which he doth profeſſe, or elſe is ſifted and winnowed by Satan, about that which he beleeues; how woefull and hazardous ſhall his caſe be, if hee hauehave taken vp his religion onelyonly (as I may ſo ſpeake) vponupon truſt, or rayſed it vp out of his owne ſurmiſe! There is neither of theſe, but will bee a poore ground for him to relie vponupon, in the time of Triall. Small courage ſhall one hauehave, to engage his life for that, for which his beſt proofe is the authority of him from whom he receiued it: and it will not be eaſie to anſwer the diuell, by alleadging the name of a man, vnleſſe he be able to iuſtifie his Tenent by diuine authoritie. So then, if either we conſider the eaſineſſe of erring in matters of Religion, or the perill of miſtaking therin, we muſt needes acknowledge this doctrine, touching the Triall of doctrines, to be true. How ſhall this eaſineſs to erre bee preuented? how ſhall this danger of not going aright be auoided? but by this one courſe of conſidering all things, and of examining each point, before wee build vponupon it as a certaintie.
The diuell labours to poiſon the fountain of Truth (the publicke Miniſtrie) ſo that oft times there ſtreame euen from it very dangerous conceits:foreign. and the olde ſaying may bee well applyed to our profeſsion, Many good inches, but few good ploughmen: So, many aduenturers to ſpeake from the pulpit; not ſo many who obſerue the rule, of ſpeaking as the words of Godo1 Pet. 4. 11, and then the beſt ſomtimes are ouerſhot. I remēber what we learned when we were boyes;Cicero Offi. lib. 3 How one Cannius was cozened in the buying of a garden in an Iland. The ſeller firſt inuited him to it, and for that day hired diuers fiſhermen, to attend the banks with boates and nets, and to bring in plenty of fiſh, and to lay it at his feet, making Cannius beleeue (who wondered at it) that it was the royalty of the place, and that that ſeruice was due to him, as Lord of the garden, whenſoeuer he came thither. Cannius beleeuing him, and being much in louelove with ſuch a commodity, would needes hauehave the garden, and paid for it to the purpoſe. Shortly after, he had a diſpoſition, to let ſome of his friends ſee what a purchaſe hee had made, and brought them to the garden to bee merry, making full account that the fiſhermen would bee there, both to ſhew him paſtime, & to preſent him with a tribute of fiſh. When hee ſaw neither boate, nor fiſherman, nor net, hee asked his neighbours whether it where holy-day with fiſhermen: They anſwered none that they knew of; and added withall, that they wondred at the late reſorte of fiſhermen there, as a thing vnvſuall in that place. VponUpon this, Cannius perceiued hee was cozened: but it was too late; he could not helpe it. And thus may an heedleſs perſon be deceiued in his dependance vpō Gods ordināce: He may meet with ſome crafty Pythius (for ſo was hee called who deceiued Cannius) who may commend a doctrine to him, and ſet it out with many plauſible tearmes, as if it were of ſuch and ſuch excellent vſe for a mans ſoule; which yet, when it is brought to triall ſhall be found to yeelde out no ſuch matter as was promiſed. Thus ſtill may this point be amplified, touching the poſsibilitie to receiue infection, euen by preaching: to which when we ſhall ioyne our owne aptneſſe to be miſled, and the perill of going awry, the generall point muſt needes bee yelded to; namely, that in receiuing of doctrines▪ Trying ought to goe before Truſting; we muſt labour to bee ſure that which we intend to keepe is good, before wee ſet vponupon the keeping of it as good.
This point of doctrine,The vſe. makes to the diſcouerie (I wiſh alſo it may ſo pleaſe God, to the recouerie) of three great euils, which are very preuailing, and very vniuerſall in theſe our Times. 1 Wilfulneſſe. 2 Careleſneſs. 3 Vnskilfulneſſe. The firſt of theſe is a froward humour. The ſecond, a negligent humor. The third, a ſottiſh humour. They are ouercomne with the firſt, who plead for their excuſe, in either not hearing, or not crediting any whom they heare; the variety of opinions to bee found among preachers, and the poſsibility of beeing deceiued by dependance on them; ſcarcely two of them of a minde (ſay ſome) and therefore my reſolution is, I will beleeue none. How doth this agree with the Rule of Trying all things? It is not the counſell of the holy Ghoſt, becauſe there is a ſpirit of errour in the mouthes of many, and the beſt learned may miſtake, therefore ceaſe to hear; but becauſe it is thus, be ſure to try. This bindes to iudiciall hearing, it giues no warrant to deſiſt from hearing. Wilt thou rather ſtarue, becauſe of a poſsibility to bee poyſoned? or goe naked and neere the winde, becauſe in the ſhops of them that ſell, thou mayſt be cozened? or lie downe in the ſtreete, or by the hedge, becauſe (perhaps) thou maiſt either goe wrong, or ſtumble on the way? Our Sauiour would hauehave his Diſciples learn and inquire, and ſeeke to bee ſure what he was, though ſome ſaide one thing, ſome another, touching himpMat. 16 13. 15. That I may bee deceiued, muſt encreaſe my care, not ouerthrow my diligence.
Now touching the ſecond euill, of careleſſeneſſe, it is to be ſeene in thoſe, who are apt to take all for ſound & good, which is deliuered. If they can countenance that which they ſeeme to maintaine, with the name of a Teacher, or ſay, it was deliuered at a Sermon, they thinke it is enough. Eſpecially there is euen a kinde of Idolatry committed by ſome, in ſelling themſelues ſo to ſome mens iudgements, that they doe in a manner repute eueryevery word an Oracle which they ſpeake. It is ſufficient for them, if ſuch or ſuch a man hath ſaid it. This is euen a ſpice of that which Saint Paul tearmes a being ſeruants to men,q1 Cor. 7 23.. It is to hauehave ones faith more in the wiſedome of man, then in the power of Godr1 Cor. 2. 5. Let a man eſteme of vsus, as the miniſters of Gods1 Cor. 4. 1, but yet, not as men in whom, but by whom, you belieuet1 Cor. 3. 5. Were he an Angel from heauen, yet his Goſpel muſt bee looked intouGal. 1. 8. Hearken to a matter becauſe wee ſay it; ſo much wee may chalenge by our place: but doe not belieue it, vntill you knowe vponupon what ground wee hauehave ſpoken it. Could wee once work a conſcience of this dutie in our hearers, many who doe now deſpiſe our doctrine, would then approoue it; and they which doe approoue it, would finde ten times more ſweetneſſe in it then they doe.
But now commeth the third euill, at the leaſt as bad as the two former, and that is vnskilfulneſſe. This reacheth farre. For, beſides, that they who are guilty of the two before named, are alſo chargeable with this; euen they who are better diſpoſed, and hauehave a kinde of inclination to the dutie of Triall, yet want that skill, and ableneſſe for it, which is neceſſarie. It is not eaſie, no not among the beſt profeſſors, to finde a man that hath an exerciſed wit, to diſcerne both good and euillxHeb. 5. 14▪. A witty and ingenious man, well ſpoken, and able to carry a matter handſomely, & to ſet it out with a ſmooth and pleaſing phraſe, would ſoone deceiue euen a great many of thoſe which meane well.
Quickly might a man of Arts and Parts, make many of vsus to ſtagger, euen touching thoſe very things which hitherto hauehave gone with vsus for currant, and wherein we hauehave ſeemed very confident. A man might ſo lap vp the poiſonous drugs of Poperie, and ſo gild them ouer with the ſeeming allowance of Scripture, & of hore-headed Antiquity, that euen the greateſt part would ſoone ſwallow them downe without ſuſpicion. This is a truth, but a lamentable truth. What pittie is it, that after this long Sunneſhine of the Goſpel in this Land, there ſhould be ſo many, who but (as Saint Peters tearme is) ſee glimmeringly, and vncertainely, like one who cannot ſee a farre ofy2 Pet. 1. 9 foreign, in matters of Religion; and like Zebut in the holy ſtorie, either take men to be but the ſhadowes of mountaines, or the ſhadowes of mountaines to be menzIud. 9. 36. They know not what to make of many things, what to conceiue, or how to determine. And as Abſalom and the Elders of Iſrael, at the firſt gaue a generall approbation to Ahitophels aduice, and were ready to follow it, but by and by, ſaid the counſell of Huſhai the Archite was a great deale better, and ſo did accordinglya2 Sam. 17 4. 14.: ſo they who now ſay, Surely this is the truth which we muſt bide by, within a while are apt to cry out, Nay but this is the better, and like the Lyſtrians in the ſtory, bee ready to caſt him out, whom in the beginning they did magnifiebAct. 14. 19. Muſt I not heere ſay with the Apoſtle, Shall I praiſe you in this? in this I praiſe you notc1 Cor. 11 22.
Now happie might I account my ſelfe, if the doctrine which I hauehave framed out of this Text might become a purgatiue receit, for the remoouing of theſe three malignant humors; then the which, I profeſſe I know none, which doe more preiudice the good concoction of that heauenly & wholeſome doctrine which is taught vsus. If we can ſay, this Text is not the word of God, or that it hath no authority to binde vsus, or that it doth not directly make againſt theſe 3 corruptiōs, I ſee no cauſe but wee may cheriſh them, and maintain our ſelues in them: but otherwiſe, it becommeth vsus vponupon the paine of the moſt High his diſpleaſure, to caſt aſide all either frowardneſſe, or neglect in this matter, and to labour to hauehave skill in the performance of this Trying dutie. We diſclaime all Lordſhip ouer your faithd2 Cor. 1. 24, we are ſet ſet on work for the ſeruice of your faithePhil. 2. 17, not for commanding it. We leaue it to Papiſts, to tyrannize ouer mens thoughts in matters of Religion, and to require the people to lappe vp their faith in the generall beleeuing of the Church. Wee deſire you to Try, we beſeech you to enquire, wee would faine bring you to ſtand in the wayes and askefIer. 6. 16, wee knowe you can neuer till then hauehave ſtabliſhed heartsgHeb. 13. 9; you can neuer attaine to that of beeing fully perſwaded eueryevery man in his owne mindehRom. 14. 5: and when you ſhall doe this, you will ſay to vsus, who hauehave preached to you, as the Samaritanes ſaid to the woman, Now wee beleeue not, becauſe of your ſayings, for we hauehave found it our ſelues, and knowe that this and this is ſo indeediIoh. 4. 42: or after after ſome ſuch ſorte as the Queene of the South ſaid to Salomon; The ſweeteneſſe which wee now feele in Religion farre exceedeth your reporte k1 King. 10. 7.
Now becauſe, if I ſhould winne you all to a reſolution of Trying doctrines, and then leaue you doubtfull how and which way to performe it, my courſe would be vnprofitable: therefore you ſhall giuegive mee leaue to beſtowe ſome paines that way, and to giuegive ſome neceſſarie directions in that behalfe. That there is a meanes to attain to ſome ſufficiency for the diſcharge of this ſeruice, why ſhold I go about to proue? God would neuer bid vsus Try, if it were not poſsible for vsus to be able to Try. Now all Triall of doctrine muſt bee by ſome Rule. The Greeke word here tranſlated Try, betokens, ſuch a triall as Gold-ſmiths vſe touching metall; for the diſcerning whereof they hauehave a touchſtone, at which that which will not hold, is reiected and laide by as counterfeit. A touchſtone there muſt be ſought, for this buſineſſe. And when wee hauehave found it, we muſt vnderſtand how to make vſe of it, to that end. The maine Touch by which all doctrine muſt be tryed, and by which it muſt either ſtand or fall, is the will of God reuealed in the Scriptures. Bring them to the Law, and to the Teſtimonie (ſaide the Oracle of God of olde) and conſider whether they ſpeake according to that wordlIſa. 8. 20. By this our Sauiour himſelfe was content to be tryedmIoh. 5. 39; By this the preaching of Paul and Silas at Theſſalonica was tryednAct. 17. 11. Religious doctrines are Gods matters: and ſhall wee hauehave a better then God to be tryed by, in the things of God? and how ſhall wee knowe what is Gods minde in a matter of doctrine, but by the Scripture? Excellently ſpake he,Cor & animam Dei. who called the Scripture the heart and ſoule of God;Gr. in Reg. 3 and he who affirmed that God hath left for vsus in the Scriptures,Firmamentum contra errores. a Fortreſſe againſt errours. Let Papiſts (if they will needes) perſiſt in their blaſphemous diſclaiming the triall of the Scripture,Aug. in Ioh. 1. tract. 2 accounting Traditions to bee the touchſtone of doctrine,Lindanus Panop. l. 1 c. 9. calleth them Lidium lapidem. lib. 5. c. 2. Fundamentum fidei. & the Foundation of faith, and reputing the Scriptures to bee rather a kinde of Store-houſe for aduice in matters of Religion;Cōmonito…ium Bellar. Diuina ſtatera; Aug. lib. 2. Bap. c. 6. yet we will euer account them the Diuine beame, and the moſt exact balance,Exactiſsima trutina. Chr. hom. 13. in 2 Cor. and approoue that courſe of that great Conſtantine, foreign. Th. lib. 1. Inſt. Cap. 7exhorting the Fathers aſſembled in the Nicene Councell, to take the reſolution of things in queſtion, out of the diuinely inſpired writings. And let men learne heer by the way, how neceſſary it is for them, if they would be rightly grounded in Religion, to be well acquainted with the Scriptures. Our Sauiours rule can neuer faile: You are deceiued, not knowing the Scriptures oMat. 22 29. God forbid, we ſhould vnderunder any pretext diſhearten you in your care to turne ouer Gods book. Let profaneneſſe, and poperie caſt reproches, vponupon diligence and ordinarineſs; herein we the Miniſters of Chriſt,Audite ſeculares, cōparate vobis Biblia. hom. 9. in Ep. ad Coloſ. ſhall rather call vponupon you as Chryſostome of olde did vponupon his hearers, Heare O you men of the world, get you Bibles.Super omnia tormentorū genera, ſi quem videant verbo dei operam dare. Orig. in Num. hom. 27 It is ſaith another of the Ancients, of all torments, the greateſt to the diuells, if they ſee a man giuen to the reading of the Scriptures. We would reioyce to ſee thoſe dayes ſpoken of in Storie,Theod. de Corrig. graecorū affect. lib. 5. wherein the ſecrets of the Scriptures ſhould bee familiarly knowne to Taylors, Smithes, Weauers, Seamſters, Deluers, Neatheards,Hier. in Pſa. 133 &c. and of which Hierome ſpeaks, wherein euen ſeely women were wont to contend who ſhould learne without booke moſt Scripture.
Neuer will wee holde with that blaſphemous Papiſt,Mart. Pereſ. de …. 44 that it was the inuention of the diuell to permit the people to read the Bible: but we will ſtill preſſe you with that of the Apoſtle, Let the word of Chriſt dwell plentiouſly in youpCol. 3. 16.
Thus hauehave wee found the touchſtone: let vsus now enquire how it muſt bee vſed. A little childe, or a foole may eaſily finde a touchſtone, and yet when he hath it, not know what to doe with it, more then with an other ordinarie pibble. Though the Scripture bee not ſo common as it ſhould, yet it is conuerſed with by more, then can tell how to turn it vntounto good. This then ſhall be the next parte of my taske, to ſhew how the Scripture may bee made vſe of, for the Tryall of doctrines.
And heere there are two things conſiderable. 1 How he muſt be qualified, who aduentureth to meddle with the Scripture. 2 How beeing ſo qualified as is neceſſarie, hee may be able to apply it to this vſe. Firſt, whoſo puts his hand to the Scripture in deſire to get skill by it, ſo, as that by the helpe thereof he may be able to examine doctrines, it is meet eſpecially that hee be a man of an humble ſpirit. They bee the humble, to whom the Lord giueth graceq1 Pet. 5. 5, hee dwelleth with ſuchrIſa. 57. 15, hee teacheth his way to ſuch, to them he reuealeth his ſecretssPſal. 25. 9 14: a man muſt humble himſelfe, that hee may walke with his GodtMic. 6. 8 Modò ad hautiendum accedat deuotè. Aug. de vtilitate credendi. c. 6. It is a good ſpeech of Auguſtines, The doctrine of the Scripture is ſo tempered, that there is no man but may draw thence ſufficient for himſelfe, prouided that he come vntounto it with Deuotion. Now, that which the Scripture meaneth by humblenes of ſpirit in this caſe, and Auguſtine by Deuotion, is this; A yeelding of a mans ſelfe ouer to bee taught of God, out of a reſolued and ſtrong opinion, that he is of himſelfe but a foole in the things of God. This is that which the Apoſtle calleth a beeing a foole, to the end that he may be wiſeu1 Cor. 3 18. They be the ſimple, to whom the word of the Lord giues ſharpneſſe of witxPro. 1. 4. The ſumme is this in a word (that I may not dwel vponupon this particular); Except a man be ſenſible in himſelfe of mans natiue dulneſſe in the matters of God, of the vnfitneſs of his reaſon to iudge and to determine in points of that nature, and ſo reſolue to ſubmit himſelfe wholly to be taught of God, and to conforme himſelfe and to ſubdue his thoughts, and to frame them to that which hee ſhall reueale, it is vnpoſsible that he ſhould euer, be by the Scriptures made wiſe vntounto ſaluation. Now the beſt euidence of ones being furniſhed with this worthy quality, is his binding himſelfe not to looke into the Scripture without praier. Thus did Dauid bewray the meekeneſſe of his ſpirit, by begging of God to open his eyes, to ſee the wonders of the LawyPſ. 119. 18, by praying him to giuegive him vnderſtandingzPſ. 119. 34, to teach him good iudgement and knowledge aPſ. 119. 66. This ſhewed Dauid to hauehave renounced all opinion of his owne ſufficiency, and to hauehave reſigned himſelfe ouer wholly to the Lords guidance. Hee would not truſt himſelfe in wading into theſe depthes: but in more then a iealouſie ouer himſelfe, hee caſt himſelfe altogether vponupon God. It is but as Paul calleth it, vaine ianglingb1 Tim. 1. 6, and ſcience falſely ſo calledc1 Tim. 6 20, a kind of frothie knowledge, whatſoeuer men get out of the Scripture, aduenturing on it, without this quality. Determine if thou wouldeſt get ought out of Gods booke, by which thy ſoule may bee ſatisfied as with marow and fatneſſe, neuer to betake thy ſelfe to the vſe of it, but to vrge that vponupon thy ſelfe, which the woman of Samaria, ſcoffingly ſaid to Chriſt, Thou haſt nothing to draw with, and the well is deepedIoh. 4, 11, without thee O Lord,Orandus eſt deus & dicendum cū Apoſtolit, ediſsere nobis hanc parabolam. Hier. Epi. ad Pammachiū I ſhall depart empty away. God muſt bee prayed vntounto, and wee muſt ſay with the Apoſtles, Lord ſhew vsus this parable.
Now when a man is thus addreſſed and prepared with an humble, yeelding, and reſigned ſpirit, his next care muſt be, to be furniſhed out of the Scripture with ſome matter of Rule, by which hee may ſtill in his hearing courſe, make that tryall which is neceſſarie. This matter of Rule, I may thus diſtinguiſh; It is either more generall, or more ſpeciall and particular. The more generall matter of Rule, is the doctrine of Catechiſme. I will ſhew you what I meane hereby. There is a thing, which Paul in one place calleth the Forme of doctrineeforeign. Rom. 6. 17.; in another, the Patterne of wholeſome wordsfforeign. 2 Tim. 1. 13; elſe where, The doctrine of the beginning of ChriſtgHeb. 6. 1. It is a certaine frame of ſacred Truth, rayſed out of plaine, direct, and vnqueſtiond Texts of holy Scripture, manifeſting by the way of abridgement, the order and courſe of mans ſaluation, to whom he muſt looke vp for it, and by what way & meanes he muſt come to it. He which doth not beginne at this, ſhall neuer come vntounto that in Religion, which is called the Certainty hLuk. 1. 4. There was a courſe of teaching this in the Apoſtles dayes, as may be gathered out of Heb 6. 1. and hath beene continued in all well gouerned Churches euer ſince. And I am verely perſwaded, that one ſpeciall reaſon, why both many, who are for profeſsion Diuines, are ſtaggering and vncertaine, and various in pointes of diuinity, and ſubiect to drawing this way, and that way, either by the Times, or by ſuch Authors as they meete with; and diuers alſo of our people, of all rankes are ſo vnſettled, and ſo by and by puzled, vponupon the raiſing vp of a new or ſtrange point of doctrine, is, they were neuer well broght vp in the grounds of Chatechiſme. And it is a great errour both amongſt vsus Miniſters, that this kinde of Teaching is ſo little in our practice; & amongſt the people, that where it is vſed it is ſo little in eſteem. Neuer ſhall a man bee other then raw in Religion, that was not well ſeaſoned with the firſt rudiments. Theſe muſt be to him like the patternes which ſome craftſmen hauehave, by which they proportion out their worke: That which they heare, if it hold not agreement with theſe principles, it muſt be reiected as vnſound. Theſe our daies afford many helpes in this kinde, and our neglect herein is the more without excuſe. If you ſhall giuegive this point, but a little time and roome in your thoughts to bee here conſidered of, I make no doubt, but you will all confeſſe it to bee true.
Now the more ſpeciall and particular Rule, is either for the deciding of the great queſtion betwixt vsus and papiſts, or for our direction and ſettlement in that ordinarie preaching which is amongſt our ſelues. Touching Popery, wee ſhall finde that courſe which Salomon tooke for the trying of the two Harlots which came before him, whether was the true mother, whē both were therein very confident i1 King. 3▪, to be of very ſpecial vſe for the triall thereof, and for the confirming of a mans determination touching it, that it is but counterfeit. Shee who could bee content the liuing childe ſhould be diuided, Salomon gaue his verdit vponupon her, that ſurely ſhee was not the mother. Vnity is a matter much boaſted of by papiſts, yet there is nothing ſo pregnant againſt them as this point of diuiſion. For whereas God will hauehave all reſerued to himſelfe, and will admit no copartinarie (I will not giuegive my glory to anotherkIſa. 42. 8,) we ſhal finde Poperie in the points of Chriſtian religion, to admit (clean cōtrary to the fundamē tall lawes of heauen) as it were a Gauel-kinde cuſtome, and to allow ſhares with God, in the things wherein hee will endure no partners; as for example: Adoration is diuided betwixt God & Images. The ſeruice of prayer betwixt God and creatures. Mediation to the diuine Maieſty, betwixt Chriſt and Saints. The headſhip of the Church▪ betwixt Chriſt & the Pope. The conuerſion of a Sinner, betwixt the freedome of Gods grace, and the freedome of mans will. Iuſtification, betwixt faith and workes. The ground of a Chriſtian mans faith, beetwixt Scriptures and Tradions. Abſolute obedience betwixt Gods Commandements, and the precepts of the Church. And ſo in other things, for I giuegive you but a taſte. Take we this for a certaine Rule, by which to iudge of the doctrine of Popery. It is content like the pretended mother to diuide thoſe things betwixt two, or moe, which ought of right to bee reſerued vntounto one. I dare vndertake, that in the maine points of Religion, there is a making ouer, more or leſſe, from God to ſomewhat elſe, all that glorie, that reſpect, that dependance vponupon, that reuerence, that acknowledgement, which by vertue of the firſt Commandement is his peculiar. I would faine ſee, how the doctrine of the Church of Rome can bee freed from diſperſing thoſe affections and powers of the heart vntounto ſundry particulars, which the Lord requireth to be giuen wholly vntounto him. Let the matter bee thorowly examined: and if the ſeuerall points of that Religion, which wee profeſſe and preach in the Church of England at this day, bee not like the lines in a Circumference, which al meet in this one Center of Gods glory, and of that maine ayme of God in all his proceedings, He that reioyceth, let him reioyce in the Lordl1 Cor. 1. 31, we may freely allowe you to diſclaime it. Wee will neuer feare to ioyne iſſue with Papiſts in this: wee will neuer decline, nay we will entreat & ſue for this Triall.
Now for direction in dependance vponupon our ordinarie preaching, I commend this eſpecially to the obſeruation & vſe of common men. For I now labour not ſo much to giuegive precepts for thoſe that be learned, and hauehave helps by Arts and Tongues & reading, to ſcan the things which are preſented to them: but I endeauour to guide thoſe, who hauehave no more for their ayde in this ſeruice, then common education hath afforded them. I remember a ſaying of Pauls, 1 Cor. 10. 15Iudge you (ſaid he) what I ſay. Me thinks I may thence conclude, that there is ſomewhat within the ſoule & conſcience of the hearer, by which hee muſt determine touching that which commeth to him, whether it bee meet to giuegive it entertainement, yea or no. There is a certaine hid man of the heartn1 Pet. 3. 4, which muſt bee iudge in this caſe. Thou muſt try that which thou heareſt, by the work which it hath vponupon thy ſoule. There be three ſpeciall things which I may tearme the aime of the whole Scripture. That doctrine wch tends to the furtherance of all, or either of theſe three, a man may ſafely build vponupon it, that it is true: That which is a let or an impediment to any of theſe three, it muſt be reiected as vnſound. The three things, are, 1 Humility. 2 Comfort. 3 Conſcience of obedience. The whole Scripture driues to theſe three: 1 To abaſe man in his owne eyes, & to lay him in the duſt. 2 To refreſh his ſoule, and to bring his bones wch hauehave bin broken, to reioyce. 3 To frame his heart to a conſtant deſire & care of pleaſing God. Theſe be three things ſimply neceſſarie to the compoſition of a right Chriſtian. Hereupon the Scripture is ſo exact in laying open the corruption of mans naturall eſtate, in ſetting out the foulneſſe, and haynouſnes of ſinne, in deſcribing the rigour of Gods iuſtice, in declaring the terror of that which is the beſt of mans deſert. Here upon (ſecondly) it is, that it ſo gratiouſly diſcouereth the myſtery of Chriſt, the fulneſſe of the grace which is in him, the riches of Gods mercy through him, eueryevery way anſwering a mans ſpiritual neceſsity. Hereupon (thirdly) it is, that it ſo preciſely & ſtraightly preſſeth the duties of holineſs, giuing no manner of liberty to mans owne naturall inclination, but binding him to a finiſhing his ſaluation with fear & trēbling, and to a cauſing his heart to be in the feare of God continually. Marke thou this then: Exaamine thine owne ſoule how that which thou heareſt helpeth thee onwards in either of theſe three; how it beats down the naturall pride & preſumption of thy heart, ſtriuing to make thee vile in thine owne eyes; how it acquaints thee with the Fulneſs of Chriſt, and directs the for the ſettling of thine abaſed & trembling ſoule vponupon him; how it hedgeth thee in, in thoſe exceſſes thou art inclinable to; how it limits and ſtints thee in the things wherein thou wouldeſt faine hauehave liberty; how it tieth thee vp, and vrgeth thee to a kinde of ſtrict and circumſpect walking. If thou finde it thus to work, embrace it, reſt vponupon it, lay it vp, hide it in the midſt of thy heart, it ſhall be health to thy nauill, and marowe to thy bones. If thou heareſt a doctrine taught, which thou findeſt to extenuate the corruption of mans nature, or to darken and obſcure that aboundant mercy which is in Chriſt, weakning that aſſurance which an afflicted ſoule deſireth by him, or to hearten the euill inclination of the hart, and to giuegive ſome liberty to the fleſh, and to ſeeme to make ſome of thoſe courſes tolerable which thou (as a man) art ready to affect; beware thereof, as of poyſon to thy ſoule. It is not that truth which thou muſt hearken to. I hauehave ſet you downe a Rule, which if you pleaſe to obſerue and practice you ſhall finde to be exceeding vſefull. That which thou heareſt, if thou perceiue that it humbleth and checketh thee in thy ſecurity, comforts thee in thy perplexity, curbs thee in, in thy deſired liberty, thou maiſt be bolde to ſay, It is the Truth of God. All the falſhood which in theſe dayes generally we are in danger of, faileth in one of theſe 3 particulars. If I ſhall ſhew you an experiment of this Rule, it wil be the better vnderſtood, & the better credited. I pray be pleaſed to ioyne a little with me in the trying of the doctrine wch my ſelfe hauehave here taught in my former Sermon vponupon the precedent verſe and vponupon this, thus farre. I taught in that, the neceſsity of dependance vponupon preaching, if we would be ſaued: I vrged the ſeeking to enioy this means, eſpecially on the Sabbath day, though it were with ſom charge or hazard. I hauehave perſwaded (in this) diligence to Try the doctrins wch are taught, & care to be furniſhed with skill to that end. Now it may bee, all are not in theſe particulars of the ſame opinion; perhaps, you may heare that taught ſometime, which is ſomewhat differing: as, that other meanes may ſerue without preaching, that there needeth not be ſuch labouring and ſeeking after it, now and then may ſuffice; and that it is not for ordinarie perſons, to ſeeke to be ſo skilfull and buſie, as to fall to the examining of doctrines. It may be (I ſay) ſuch things as theſe may bee deliuered plauſibly, and with ſome ſhew of truth. To reſolue vsus therefore herein, let vsus make vſe of our Rule: you ſhall finde that this doctrine which ſo preſſeth an attendance vponupon preaching, makes moſt for mans humbling, moſt for his comfort, moſt for his reſtraint. 1 Moſt for his humbling. For what can put a man downe more then the binding of him (whatſoeuer he be, noble, wiſe, learned, and howſoeuer elſe outwardly qualified) to ſit him downe as a diſciple in … …rners forme? He ſhall not think to worke out a path to heauen by his owne induſtry: but he muſt ſeeke ſauing knowledge at the mouth of another, and goe as hee is led by anothers hand. This cuts the very heart of mans naturall pride, according as indeed it is onelyonly out of the hautineſſe of their ſpirits, and their loathneſs to ſtoope, and the good opinion of their owne ſufficiency, which maketh a great many to gainſay this doctrine. What is the reaſon that Paul of old called it the fooliſhnes of preachingx1 Cor. 1 21? but becauſe men in their ſeeming wiſdome ſcorned it, and eſteemed it for little better then euen a very ridiculous and childiſh courſe. Oh, if man by ſome courſe of his owne inuenting, might be permitted to ſeek out heauen, it would pleaſe him a great deale better: but, to require him to giuegive attendance vponupon a Teacher, to ſit at the foot of a poore Miniſter, and to heare what he ſhall ſay, and to ſuffer him to controule and checke him in his courſes, and with meekenes and ſilence yea euen with thankfulnes to endure it, what a very death is this? what a baſe thing in the eyes of fleſh and blood? you ſee plainely this makes moſt for a mans humbling: I am much deceiued, if it doe not alſo make moſt for his comfort. Firſt, this I am ſure, that the myſtery of Chriſt (the ground of comfort) can neuer ſo work vponupon a mans affections any way, as when it is effectually diſcouered by a liuely voyce. There is a certaine efficacy in the voyce of man to put life into the inward parts.Habet neſcio quid latentis energiae viua vox. Hier. But this is not all: Here is the chiefe; A mans comfort in Chriſt is then ſuch as he may hauehave beſt aſſurance of, when hee can ſay, hee hath not therein beene his owne caruer, but the ſame hath beene applyed to him by the hand of Gods Miniſter; who is the ſteward of the Lords houſe, to giuegive to eueryevery one his portion of meat in ſeaſon. The faithfull Paſtor in the congregation, is in Chriſts ſteedy2 Cor. 5. 21, & hath power to bind and looſezMat. 18. 18. I ſay vntounto thee plainely, thou canſt neuer take that true, ſound and ſolide comfort in Chriſt, which is fit, till thou haſt the authority of Gods Miniſter to ſeale it vp vntounto thee. That which hee putteth on thee, and applyeth to thee, (thy heart being rightly prepared before hand) that ſame is it wherupon thou maiſt reſt. Hee is that one man of a thouſand, which muſt declare thy righteouſneſſe vntounto thee, that God may hauehave merciemercy on theeaIob. 33. 23. 24.. Loth would I bee to preiudice any mans or or womans comfort. Let eueryevery one looke to himſelfe vp-what ground he ſtandes: This I am ſure, that he ſtandes vponupon the beſt and ſafeſt tearmes, who can ſay touching his hope and comfort in Chriſt Ieſus, This I hauehave gotten by awaiting vppon Gods ordinance; The Miniſter who hath authority from God, thus and thus hath he ſpoken to my ſoule.
Let vsus now ſee in the third place, whether this courſe bee not alſo (as I ſaid) moſt for mans reſtraint. What man is there but if hee were left vntounto himſelfe, to take his owne choyce, would not rather ſit ſtill warme and quiet at home, and keepe his money in his purſe for his owne priuate occaſions, and take his eaſe on the Sabbath day, and ſatisfie himſelfe with a reading Miniſter, then paine his body, ſtraine his purſe, hazard his peace, tye vp himſelfe ſhorte from thoſe Sunday-delightes, which the men of the Times are accuſtomed to, and all this for preachings ſake? Certainely, there is more content to the fleſh by the other ſtill courſe, then by that kinde of dependance vponupon preaching which I hauehave laboured to perſwade. A man muſt reſolue to cut himſelf ſhort in many things, or elſe hee ſhall neuer profit by it as is meet. I may thus diſcouer the truth of this Rule, in that other point alſo touching Triall. How doth this make to a mans humbling, when he is not permitted to truſt his owne firſt apprehenſions, but is required (in a kind of iealouſie ouer him ſelfe and in the diſclayming of his owne iudgement) to ſeeke a Rule out of himſelfe, by which to examine that which hee muſt make vſe of for himſelfe? How doth it againe adde to a mans comfort? By this meanes hee attaines to that ſweeteneſſe in Religion, and to that vnderſtanding, which without this he ſhould neuer hauehave perceiued. This will enable him to ſay, Thy word is prooued to be pure, & thy ſeruant loueth itbPſal. 119. 140. How (laſtly) doth this curbe a man in his owne naturall deſire? For whereas of himſelfe he would gladly end his taſte with the act of hearing, and ſo betake himſelfe to ſome freer courſe; this calls him to an after-reckoning, and bindes him to a ſecond labour of recounting & viewing all particulars; and making diligent inquirie into them for their certainty. And thus hauehave I giuen an inſtance or two for the application of this Rule: and therein I end this firſt part of my Text touching the firſt vertue therein required, which I called Diſcretion.
The next now followeth,The ſecond Doctrine. which is concerning conſtancy (Keep that which is good). The doctrine is, That that which diligence of tryall hath diſcouered to vsus to bee found, muſt with all faithfulnes and perſeuerance be kept and reteined to the end. The very firſt view of the words will acquite me from ſtrayning this collection: Keepe that which is good: Neuer leaue ſifting of Doctrines till you hauehave found the good: when you hauehave found it, be ſure to preſerue it; a ſhame to hauehave taken ſuch a deale of paines for it, & then to forſake it. The truth of this point will bee the more profitably diſcouered, if wee ſhall be pleaſed to vnderſtand and conſider, that there is a three-fold keeping which may very well be thought to bee heere intended. 1 A keeping in memory. 2 A keeping in affection. 3 A keeping in practice. The firſt of theſe makes way for the ſecond; the ſecond for the third. Good muſt be remembred that it may be loued: and it muſt bee loued, that it may bee practiced. Touching keeping of good and holy things in memory theſe Texts are plaine. Hide my Commandements within theecPro. 2. 1, Keepe them in the midſt of thy hartdPro. 4. 21, Take heed, keep thy ſoule diligently that thou forget noteDeut. 4. 9▪. Theſe words ſhall bee in thy heartfDeut. 6. 6▪. Remember the words which I ſaid vntounto you (ſaid our Sauiour)gIoh. 15. 20. Remember the wordes which were ſpoken of the ApoſtleshIude 17, GiueGive heede to the things which wee hauehave heard, leſt at any time wee ſhould let them ſlipiHeb. 2. 1. The memorie is as it were the treaſury of the ſoule: what more worthie to bee laid vp in it, then that wherewith the things of the greateſt worth are not meet to be comparedkPro. 3. 14. Holy doctrine is (as I may call it) the food of the ſoule. It is the portion of meat ſpoken of in the GoſpelllLuk. 12. 42. Now what good will a mans meate doe him if he voide it vp, through weakneſs of ſtomack as faſt as it is eaten? the body thereby can receiue no nouriſhment. Elſe-where that which is commended to vsus by preaching, is compared to ſeedmLuk. 8. 11. Now when the ſeed is caſt into the ground, if the birds do by & by pick it vp, or the ſwine ſtrait way deuoure it vp, Is there any hope of harueſt? It is ſo in this. Be that which we hauehave gotten by hearing neuer ſo excellēt, if it tary not with vsus it cannot auaile vsus. It may bring a man to ſome ſmell of Religion; neuer to any truth or power of godlineſſe. Well, as it muſt be kept in memory, ſo in affection too; my meaning is, a man muſt perſiſt in the earneſt louelove and zealous profeſsion thereof. There muſt be no declining nor going back, no ſlaking of that firſt egerneſs with which hee ſeemed in the beginning to embrace it. This is that holding faſt cōmended by Chriſt to the Church of Philadelphia nReu. 3. 11, and the want hereof was the blemiſh of Epheſus; it is taxed in her by the tearmes of loſing her firſt loueloveoReu. 2. 4. There may be an intertaining of good things with ioy, which yet vaniſheth like a morning clowde; and as it commeth to nothing▪ ſo it is worth nothing. It is good to louelove alwaies earneſtly in a good thingpGal. 4. 18. When the beginnings bee hot, and the proceedings but warme, the concluſion generally is colde, and the end of ſuch is fearfulqLuk. 11. 26. The children of God muſt rather encreaſer1 The. 4. 1 and grows2 Pet. 3. 18, & go from ſtrength to ſtrengthtPſa. 84. 7, and ſhine more and moreuPro. 4. 18, and follow hard toward the markexPhil. 3. 14. Then (thirdly) there muſt be alſo a keeping in practice. That good which is found muſt be obeyed. This is that keeping, to which Chriſt promiſeth a bleſsingyLuk. 11. 28, which Saint Iames cōmendszIam. 1. 25, & wch Dauid aymeth at in that affectionate ſpeech, Oh that my waies were directed, that I may keepe thy ſtatutesaPſ. 119. 11. There is no ſuch keeping here meant, as that of the greedy men of the world, in hoarding vp their treaſure, euen vntill the cankering and ruſting therof bIam. 5. 3, be ready to witnes againſt them, and as a fire to eate their fleſh: but this is a keeping for vſe. Such a keeping Dauid ſpeakes of, I hauehave hid thy promiſe duplicate page duplicate page in my heart, that I might not ſinne againſt theecPſ. 119. 11; he ſo kept the knowledge of holy things in his minde, that hee might produce them into practice. The truth is, if a man doe hold faſt the truth of God in his affection, he cannot but ſhew forth the fruites of obedience to it in his practice: The abundance which is in his heart, cannot but breake forth into his outward man. This is like that oyle in a mans right hand which vttereth it ſelfedPro. 27. 16. It is as the wine, which will ſooner breake the veſſels in which it is, then it will want venteIob. 32. 19. The ſweetneſſe which a man findes and feeles in it, by giuing it louing entertainement in his heart, will ſo rauiſh him, that he cannot but bewray the contentment which hee findes therein, by his outward carriage. His whole life and courſe will proclaime and teſtifie the zealous affection of his ſoule. Can a man louelove the truth in his heart, and not tender the credit thereof? And is it poſsible to bring more credit to it, then to be bold and reſolute in obeying it? to be careleſſe of credit, peace, profit, and what ſoeuer els by nature man affects, ſo that hee may walke therein? It is in vaine for a man to profeſſe to louelove religion in his heart, if hee diſclaime the rule, and authority, and power of it in his life. As, if a man ſhould proteſt he loues me, but when I come to try him hee will doe nothing for mee; will I beleeue his proteſtations? So then, this may ſatisfie vsus for this point; If I would keep life in the graces of Gods ſpirit which I hauehave receiued, I muſt honour prophecying: My honouring of prophecying muſt be tempered with trying that which is deliuered by it: when by tryall I hauehave found out that which I am ſure is good, I muſt reſolue vponupon keeping it, I muſt keepe it in memory, and ſtriue not to forget it. I muſt keep it in affection, and labour not to loſe my firſt louelove to it. I muſt keepe it in practice, that all my whole life & carriage may adorne it. To labour to finde out good, and when it is found, not to remember it is ridiculous: to remember it and yet to make no account of it, is vaine: to ſay I make account of it, and yet doe not practice it, is abſurd: I ſtriue to remember it, I labour to effect it, I make conſcience to obey it, this is excellent.
Think you,The Vſe. whether this be not a very neceſſarie point to be remembred to vsus, conſidering what ill Keepers generally we bee in matters of this nature. For touching the firſt kinde of keeping, which is memory; beſides that naturall debility which is in vsus in things of this kinde, how iuſtly are we chargeable with a kinde of willing forgetfulneſſe? It is not our purpoſe nor our care to remember, wee are euen very well content to loſe theſe particulars. Wee who can whine and fret for other loſſes, and be angry with our ſelues, and ſay, what a beaſt was I to forget this, and not to remember that; are yet neuer troubled, though multitudes of good points of doctrine run through vsus, as through a pipe, or fall from vsus, as water from a Swans back, leauing behind within vsus no impreſsion. Doe but ſpeak ſoothly (I pray you) betwixt God and your ſoules, and ſay, when did you ſolemnly in prayer lament your forgetfulneſſe, and entreat the Lord to pardon it? This ſheweth we are guilty of a kinde of affected forgetfulneſs. I would this were all our failing (though this be bad enough) but, beholde yet more abominations; Alas how looſe are wee in our affections to holy things? There is (I confeſſe) a kinde of ſodain heate, which ariſeth in ſome, ſomewhat violent at the firſt, like the fluſhings in the face of a man who is inwardly diſtempered. Oh, what will not they doe? they march as furiouſly as Iehu, in their firſt onſet; They will heare, they will read, they will ſanctifie the Sabbath, they will reforme their families, they will ſweare no more, &c. but (woe is me) what is more ordinarie then to ſee eueryevery day many ſuch paſſe away, as the riſing of RiuersfIob 6. 15? their great heate is ſoone aſſwaged, they are quickly wearie of that ſeruice, which they ſeemed to vndertake with a great deale of feruency. How full are our dayes, of ſuch vponupon whom when a man lookes hee may with a kinde of mournefull indignation ſay, Are all their great ſhews come to this? Nay, let the beſt profeſſors (if they be wiſe) conſider themſelues touching this, and compare together their preſent courſe with their firſt beginnings, and ſee whether they hauehave not let goe a great deale of their firſt holde, and are euen come the very next ſtep to a Laodicean temper. I knowe nothing wherein a wiſe Chriſtian hath more cauſe to feare himſelfe then this, that his louelove is not ſo earneſt, nor his zeale ſo feruent as it hath been. This ſame decaying in affection, it is like a conſumption, it ſteales vponupon a man, and is farre growne vponupon him many times, yea euen wel-neer to an incurable pitch before it bee perceiued. Fearing it, will be a meanes to preuent it. We liue in a cooling Climate, and wee ſhall finde it as hard to keepe this heat in vsus, as it was to maintain Dauids naturall heate when hee was oldg1 Kin. 1. 1. I hauehave ſhewed our defect in the two firſt kindes of keeping: let vsus ſee what may be found in vsus touching the third, Keeping in practice. And here (me ſeemeth) I am ſodainely ſtriken with aſtoniſhment, and knowe not what to ſay: not for lack of matter, but for lack of skill to drawe, into few words, ſuch a world of matter, as this particularity doth afford. Here a man might fill euen a roule of a booke within and withouthEzek. 2. 10, with accuſations, cenſures, complaints, threatnings, againſt all degrees, ages, conditions, ſexes. Somewhat happely we remember, ſomewhat we ſeeme to eſteme and to profeſſe: but what is our practice? I ſpeake not now touching thoſe, which are at a kinde of enmity with all religion, and care not though they be noted and knowne to bee of none: but let vsus looke to our ſelues, who would bee thought to hauehave a regarde to goodneſſe, and ſome reſpect to the beſt things, who come to heare, & will needs be thought to louelove that courſe, to approue it, to vpholde it, and ſee how poore and barren is our practice. Alas, that we ſhould not onelyonly giuegive cauſe to papiſts to ſpeak euill of our Religion, & Faith, through our barrenneſs, but (which is worſe) ſhould open the mouthes of profane wretches amongſt our ſelues, to tax profeſsion and hearing, as the nurſery of licentiouſnes. The truth is, the liues & courſes of many, who yet will come and ſit, as Gods people vſeth to comeiEzek. 33 31, are very ſcandalous. For my own part, though I wil not ioyne with thoſe, who vrge this to the diſreputatiō of al that are affected well, yet I will nether ſeek to excuſe their euils, but ſay rather with the Apoſtle They ſhall beare their iudgement whoſoeuer they beekGal. 5. 10. I hauehave almoſt done: I will now draw to an exhortation, and I beſeech you that I may preuail with you for this Keeping duty. It is ſuch a keeping, as by which your ſelues ſhall bee kept vntounto ſaluation. I perſwade entertainment for ſuch a gueſt, at whoſe entrance into thy ſoule, thou mayſt ſay, as Chriſt did at his comming to Zacheus his houſe, This day is ſaluation come to theelLuk. 19 9. It ſhall be to thy ſoule, as the preſence of the Arke of Obededoms houſem2 Sam. 7 11. Loſe not al your labour (I pray you) in repairing hither; you cannot beſtow an houre worſe, then by going to a Sermon and get nothing. Hearken what wee ſay: we may ſay with an humble boldneſſe, we are the Embaſſadours of Chriſt, wee are the Meſſengers of the Lord of hoſts, we ſpeake wordes vntounto you, by which you and yours may be ſaued: Yet, heare vsus as men ſubiect to infirmities, hear vsus with diſcretion: Bring vsus to the touch. Oh, that you would once doe vsus that honour, to Try our doctrine. If you finde any thing to be good (as no doubt you ſhall) what will you do to it? looke vponupon it awhile, and (as it were) play with it, as little children with a new-bought toy which within awhile they caſt away? God forbid. God will not be ſo anſwered. Labour to locke it vp in your memories: reſolue with Dauid, I will not forget thy wordesnPſa. 119 16; pray the God of peace, to write his law in your hearts, ſtriue to louelove it, and that will be a good helpe to remember it. Can a maid forget her ornament and a bride her attireoIer. 2. 32? Her louelove to it, makes her not to forget it. I neuer heard (ſaith the Orator) of any man ſo old, as that hee forgot where he laid his treaſure. When you remember it, ſtriue to worke your affections to embrace it more and more. Be conſtant to the death, and you ſhall receiue the crowne of lifepReu. 2. 10▪. Reſolue touching that which you hauehave found to bee true, & ſo accordingly hauehave begun to profeſſe, as that worthy Thebane ſouldier did touching his buckler, I will either defend thee, or die vponupon thee. Say to the Truth when thou haſt once met with it, as Ruth did to Naomi; The Lord do ſo to me and more alſo, if ought but death departe thee and meeqRuth 1. 17. And when you hauehave thus faſtned your affections to it, then let mee ſay to you, as Iehoſaphat did to his Officers when hee ſent them on the circuit, Be of courage and doe it, and the Lord ſhall bee with that goodr2 Chr. 19 11. Let your vertue and your knowledge go together s2 pet. 1. 5▪. Thus do, & the God of peace ſhall be with you. Eſpecially remember to bee practitioners of good in your particular places, Magiſtrates in yours, Miniſters in yours, Maſters of families in yours. In your ranks & ſtandings make your care of obedience to appeare. This is that courſe which ſhall bring you peace and comfort at the laſt. God will bee good vntounto thoſe that are good: ſuch as turne aſide by their crooked waies, them ſhall the Lord leade, with the workers of iniquitytpſa. 125 4. 5. Woe vntounto their ſoules, for they hauehave rewarded euill to themſeluesuIſa. 3. 9▪.
FINIS.
Erratum;
Page 56. line 7. of Religion, for of that Religion.
End of the text · Samuel Hieron, The Doctrines Trial (1616)