The Progress of Saints to Full Holiness, Verse 21

The Progress of Saints to Full Holiness · Verse 21

p. 51VERSE 21. Try all things: Hold that which is good.

THis precept is aptly knit to the former; we must not despise Prophecy, Coher.but yet we must not receive and beleeve every prophecy and doctrine which we heare, but first diligently and with judgement try what we heare, and proving it to be good and sound, strongly holde and maintaine it, and reject whatsoever is contrary thereunto.

[Try all things.]

Here are three things considerable.Divis.

1. The Action: Try.

2. The Object: Things.

3. The Extent: All things.

To understand the precept, consider these foure particulars.

1. What it is to try.

2. What are the things to be tryed.

3. Who must try them.

p. 524. By what rule they must be tryed.

1 To try, what.For the first: The word foreign is taken from Goldsmithes, who try and prove their mettalls; and they prove them two wayes, or for two ends: 1. By the fire, to separate and consume the drosse: 2. By the touch-stone, to discerne good mettalls from counterfeit. This later is here enjoyned, that we should not hand over-head take doctrines and courses up upon mans word, but first try them by the touch-stone whether they will hold touch, and by this meanes finde out what is good, and what is evill, what is true and what is false, what is currant and what is counterfeit, either in doctrines or manners, to embrace and holde the one, to eschew and abstaine from the other.

There is a tryall of all things by fire also: but it is not of Christians here, but of Christ himselfe hereafter; of which the Apostle speakes, 1 Cor. 3.13. The fire shall try every mans worke of what it is.

2 What must bee tryed.For the second: the Object, or what things are to be tryed; All things.

Quest. What? may we try as Adam did the forbidden tree as well as the tree of life? Or would our Apostle have us try with Salomon, mirth and laughter, wisdome and folly, Eccles. 2.1? the former whereof by tryall he found but madnesse, and the latter but vanity? Or in matter of doctrine, would hee have us runne through all sects and religions, as an Hereticke (confuted by Iunius) confessed he had beene with Iewes, He said he had spent 22 yeares in tryall of Religions.Arians, Mahometans, and such sects, that at length he p. 53might finde the truth among them: which is (as he saith) viam per avia investigare, and to seeke truth by wandring through all sorts of errours. Are all things to be tried without restraint or limitation?

Answ. This generall or universall particle All is to be restrained to the matter in hand; Despise not Prophecy, but yet be not so light and rashly credulous, to receive and beleeve whatsoever doctrine yee heare; but try and examine all doctrines which are propounded for truth, whether they concerne matter of faith or of manners, that ye may receive that which is sound and reject the contrary.

Quest. 1. What? must all doctrines be tryed? what if the chiefe Doctours and Pastours of the Church enjoyne us to holde this or that point? Is that lyable to examination?

Answ. 1. The Priests in the Law might not determine and judge of cases as they list, but according to the Law, Deut. 17.9, 10, 11. 2. If they were partiall in the Law, yet the people might not depart from the wayes of sincere truth, Mal. 2.9. 3. True it is, that sheepe are simple creatures, and should follow the shepheard, but Christs sheepe are not so simple as to follow any for his office and place sake,Ioh. 14 6.John 14:6 but so farre as they heare the voice of Christ: They are reasonable sheepe, and know, that He that is Truth it selfe must be determiner of all truth. And suppose a guide be blinde, as Christ calls the Pharises blinde guides, it is no warrant for other men to shut their eyes, and follow them,Mat. 23.6.Matt 23:6 p. 54lest both fall into the ditch. 4. Wee reade, that the Bereans are commended for trying Saint Pauls doctrine, Acts 17.11. And what Doctour or Pastour of the Church is any whit comparable to Saint Paul? who hath the spirit of infallibility as he had?

Quest. 2. What if a doctrine come backed with the consent of ancient Fathers, or the Authority of Councels, or other Antiquity? may not that be free from triall?

An ex personis probamus fidem, an ex fide personas? Tertull.Answ. 1. We neither despise nor neglect Fathers and Councells, and yet we have not learned to try truth by persons, but persons by truth: out of Tertullian and Augustine. 2. What saith the Apostle, Gal. 1.8. If we, or an Angell from heaven bring any other Doctrine, holde him accursed? plainly implying, that though the person which brings a Doctrine, were an Angell, yet he must be tryed. 3. Fathers themselves never challenged this immunity and exemption, as indeede there is no reason they should; for themselves have erred in many Doctrines, some of which they retracted, and some they never retracted: Besides, they wrote many truthes which are not extant, and many things are extant in their names which they never wrote; and many things are true which they never thought on. Therefore an allegation out of their writings may not passe without tryall. 4. Antiquity exempts no Doctrine from tryall;Quod antiquissimum, illud v… rissimum. for though that which is most ancient, be most true, (for the good wheate was sowne before the tares) yet truth got onelyonly the start of falshood, and falshood p. 55is almost as ancient as truth: I am sure as ancient as Paradise, or as the first day of mans creation, and followes truth as the shadow the body, and hangs on it, and comes up with it as chaffe with wheate. 5. Who that is conversant in the ancient Fathers, wisheth not that some of them had beene more wary than by undiscreete zeale to receive from the tide of ancient times many relickes of Iewes and Pagans? and that they had beene more cautelous, than out of darke devotion to set up Antichrist in his throne while they intended to holde him downe?

By all which we may observe the Popish blasphemy, vented by Stapleton saying,Doctores, non Doctrinam in authoritate posuit Christus. Stapl de Authorit. Script. lib. 3. cap. 7. Christ set Doctors in authority, not Doctrine.

Quest. 3. In matter of practise; what if any thing come backed with the example of great men, or of the generall multitude, and the custome of the times? I hope wee must not be so nice as to bring that to the tryall.

Answ. 1. As the ancient speech is, Christ said,Veritas, non vetu…as. Concil: Caerthag. I am Truth, not Custome, so Christians must frame themselves to Truth, what ever the Custome be: Custome (we say) is a tyrant, but Truth must be our King and Guide; and it is the part of a wise Christian to row hard against the streame of bad Customes, wherof the world is full. 2. For the example of great men, it had beene good for Peter to have tryed the example of the Rulers in their dealing against Christ, before hee had denied and forsworne him: their example as little patronized him as themselves. Well said Augustine, p. 56Non debemus semper probare quicquid probati homines urgent, August. lib. 2. Epist. con…. Gaude…ium.sed judicium Scripturarum adhibere an illae probent: We must not still approve whatsoever worthy men urge us unto, but take with us the judgement of the Scriptures, whether they approove it or no. 3. Suppose they be as good as great, and as great as the Apostles, yet must wee follow them no further than they follow Christ, 1 Cor. 11.1. 4. For the example of multitudes, it is a good saying of the Father, Wee are not to number the voices wee have on our side,Nen numeranda suffragia sed appendende: August. in Psal. 39Ps 39 but to weigh them: and it often comes to passe, that the great part overcomes the better part. And as I approove of Diogenes his wisdome, who thought he should doe best when he did least what the common people did: so I am sure out of the word, that that course of life is most acceptable to God, which is most contrary to the fashion of the world.

Quest. 4. What if any thing come with Authority, and have the image and subscription of Cesar upon it? must that be presently admitted without further question?

Rom: 13.1.5.Answ. 1. Every soule must be subject to the higher powers, and that for conscience sake; but not without a conscience rightly enformed and guided, onelyonly so farre forth as God be not disobeyed, nor his truth disparaged. 2. We acknowledge with Tertullian, Colimus Imperatorem ut homin…m a De… se…cum, & solo Deo …mm…rem. Tertul, ad Scapulam.and reverence the Emperour as one that is the second man under God, and inferiour unto God onelyonly: And give unto Cesar the things that are Cesars, but so as we give unto God the things p. 57that are Gods. 3. It was the errour of the unbeleeving Iewes against Iason and the brethren, Acts 17.7. These men doe against the decrees of Cesar, saying, there is another King, one Iesus. For, wee may not doe against the decrees of Cesar, yet we must say, there is another King one Iesus, whose decrees are of absolute authority, and Cesars so farre as they crosse not his. 4. No man blames his neighbour that brings a peece of money to the touch and weights, though it have Cesars image and superscription upon it: It is no disloyalty, but wisdome and warinesse, to try the Kings coyne, there being so many slippes and counterfeits.

Thus wee see that nothing either in doctrine or manners can come so strongly armed with Civill or Ecclesiasticall Authority, but it must passe the tryall before we can hold it as good and currant.

Now of the third generall:3. Who must try all things. Who must try all these things?

Answ. Our Apostle writeth to a whole Church, and to every particular Christian in it. Object. What? hath every Thessalonian, without restraint, granted him a power to censure and judge of Doctrines, in all points of faith & manners? Is it not enough for a common man to give his consent to the Church, and to beleeve as the Pastors beleeve. Answ. Indeed so the Church of Rome teacheth, and namely the Rhemists on 1 Ioh. 4.1. corrupting a most expresse text, where the Apostle wisheth and commandeth every Christian to Try the Spirits. But nothing is more plaine in Scripture, p. 58than that people ought judicially to examine the Doctrine of their Pastors before they give it entertainment, as afterward we shall more clearely proove.Rhemists on 1 Ioh: 4, 1. But the Papists and the Rhemists on that place say, Is it not absurd that every particular person by himselfe and of himselfe should take upon him to examine and controll Doctors and Doctrines? I answer: It were absurd if of himselfe or by himselfe onelyonly hee should try them, but for himselfe every Christian must, and by such rules as God hath appointed to discerne whether a Doctrine be of God, or no: unto which not onelyonly Doctrines of Pastors, but of Councells, Fathers, and Popes are to be subjected, unlesse we will take sowre for sweet, and darknesse for light. Hence it is that every Christian should have his senses exercised to discerne good and evill, Heb. 5.14. That every man should abound with knowledge and judgement to discerne things that differ, Philip. 1.10. That every man should be perswaded in his owne proper minde, Rom. 14.5. And every sheepe of Christ discernes Christs voice, foreign·and will not heare the voice of a stranger, because he is able to try and discerne that too: Iohn 20.4, 5.

2 By what wee must try all things.The fourth generall remaines: By what must this tryall be made? Answ. Every triall is made by some foreign or direction: We try the soundnesse of solid things by weights and the ballance, of liquid things by liquid measures; wee try figures by line and rule, and the kindes of mettall by the touch-stone: Wee must therefore finde out some weight, or rule, or touch-stone, to try p. 59the soundnesse and kinde of Doctrines concerning faith or manners. Now there can be no perfect ballance, or exact rule for the tryall of all things, but onelyonly the word writted: Esa. 2.3. The law out of Zion, and the word from Ierusalem must be Iudge among the Nations: and chap. 8.20. all appeales must be made to the law and the testimony, or else there is no light to be had. Christ himselfe for his doctrine stood to the judgement of Scripture: Ioh. 5.39. Search the Scriptures, for they testifie of me. And Paul subjected his Doctrine to the same rule, Acts 28.23.

And good reason: For,

1. The Scripture hath all in it that a sufficient rule should have: It is, 1. declarative, 2. directive, The Scriptures the o…ely rule of tryall.3. explorative. 1. It is of the nature of God, who is the measure of all things, and immediatly derived from him, and so the first cause, the rule of all that follow concerning Gods worship. 2. It is full of direction, for any thing that is to be beleeved or done, as the Artificers rule directs his worke and hand. 3. It is sufficient to try and proove all things when they are done, as the touch-stone tries the mettall, or the square tries the work squared. In all which respects it is like the patterne shewed to Moses in the Mount, after which he was to frame the whole Tabernacle, and by which he might try it being framed: That as nothing was in the Tabernacle which was not in the patterne, so may nothing be with us which is not agreeable to the patterne of Scripture,2 Tim: 1, 1…. called the patterne of wholsome words.

p. 602. By what should causes be tryed but by the Lawes of the Body Civill where they doe arise? But looke what the Law is in the Commonwealth, the same is the Scripture in the Church, and speakes not as a man but as a Iudge.

3. The word hereafter must judge all things, Iohn 12.48. therefore it is meete that it should judge them here, and try them.

4. No man will deny but that the Oracle in the time of the Law was a most sufficient and certaine rule in all cases, because it was the lively voice of God himselfe. But the Scriptures are titled to be the Oracles of God, Rom. 3.2. yea, foreign, Lively Oracles, Acts 7.38. Because, though they were not delivered by lively voice, yet by immediate inspiration from God, and must be as Oracles to us in all doubts, as David made them the men of his counsell.Psal: 119, 24

Object.Bellarmine here objecteth, and saith, that the Scripture is a Rule indeede, but a partiall one, or rather a briefe Commonitory, to be eeked partly by Tradition, and partly by the help of the Church. I answer,Answ. 1. Wee are content to leave that honour with them, to write and speake most basely of the Scripture, to set up their owne Traditions. But the very light of Nature is against them herein: for the Philosopher himselfe maketh it the part of a wise Law-giver to conteine as much in the Law as is possible,Aris…: Rhet: lib. 1, capt. 1. and leave as little as may be to the liberty of the Iudge. Now shall Wisedome it selfe, Christ himselfe, who hath the fountaines and treasures of wisedome, prescribe a law p. 61to his Church, which must be imperfect, unlesse it be eeked by Tradition, and by the helpe of a supposed Iudge? For the Iudge of the Church is not the Pope, Christs pretended Vicar, but Christ himselfe the Popes destroyer.

2. The very writing of the Scripture was to this purpose, that the hazard might be prevented which the truth were in, if it should spread it selfe by report onelyonly, and passe from hand to hand by Tradition as formerly it had done.

3. The state of the Church of the New Testament should by this account be worse than the Old; the Patriarkes should have had a more perfect word than we: for they were taught and ruled by immediate revelation, and infallible voice; and if we should hold truth as trailed through the corruptest ages of the world, and the unfaithfull hands of men, we should be farre behinde them, and the Apostle was out when he said, Wee have foreign, 2 Pet. 1.19. that is, a surer word of the Prophets.

4. He hath lost his reason that will deny but that the first and chiefe Truth must be the rule and measure of all the rest; and hee hath lost all religion that will deny, that of all Truths behoofefull for salvation the Scripture is the principall and first; the perfection of which David avoucheth, Psal. 19.7. The Law of the Lord is perfect: and Paul, 2 Tim. 3.15. It is able to make the man of God perfect to every good worke.Doct. All things to bee beleeved or done, are first to bee tryed by the Scriptures.

Out of all this exposition ariseth this point of Doctrine: That, every Christian is bound in whatsoever thing he is to doe or beleeve, first to p. 62try it by the touch-stone of Gods word. Acts 17.11. the men of Berea are commended for searching the Scriptures, to see whether the things spoken by the Apostles were so or no. 1 Ioh. 4.1. Try the Spirits. And the same Commandement is in the Law, Deut. 13.2. to try the Prophets, not by events, but by Doctrine, if it were agreeable to the word. This is that warinesse commended so often by our Saviour Christ; as Matth. 7.15. I beseech you, Rom. 16.17.Rom 16:17brethren marke them diligently which cause division and offences, contrary to the Doctrine which ye have received, and avoid them. And for practises herein see, Lament. 3.40. Let us search and try our wayes, &c. that yee may proove what is that good, Rom. 12.2.Rom 12:2that acceptable will of God. Proving what is acceptable to the Lord. Ephes. 5.10.Eph 5:10Let every man proove his owne worke, Gal. 6.4.Gal 6:4and then shall hee have rejoycing in himselfe alone, and not in another.

And why?

1. Because there shall alwayes be false Teachers in the Church, who shall easily misleade us into errour, if we try them not. This is the Apostles argument, 1 Ioh. 4.1. Try the Spirits: Why? For (saith hee) many false Prophets are gone out into the world. 1 Kings 22, 22.1 Kgs 22:22We reade of a lying Spirit in the mouth of 400 Prophets: and in the New Testament, that false Apostles came as they had beene the Apostles of Christ;2 Cor. 11.13.2 Cor 11:13 for if the Divell can transforme himselfe into an Angel of light, Verse 14.no marvell if his Ministers can doe so.

More particularly: the word of God witnesseth, 1. That they shall come under Satans standart p. 63in great troupes: 2 Tim. 4.3.Rev 9 Swarms of locusts darkning the Sun▪ and eating all the greene things of the earth.Rev 9 Heapes of Teachers. So wee reade, that in the first foure hundred yeares after Christ, which was the prime of the Church, there arose 88 severall kindes of false Teachers, seducing from the faith, and mightily prevailing against the Church.

2. That they shall come armed with all arts to deceive: first, they shall pretend simplicity,1. Simplicity Mat: 7, 15. they shall come in sheepes cloathing, but inwardly are ravening wolves: that is, come in the habit of true Teachers, being indeed false Apostles, and deceitfull Teachers. If Elias and Iohn Baptist come in rough and hairy garments, the false Prophets also will weare a rough garment to deceive, Zech. 13.4.

Secondly, for their Doctrine, they shall alledge Scripture as the Divell did to overthrow Christ:Chap: 4, 6. They shall obtrude errour under pretence of deepe learning, as the sect of the Nicholaitans called their heresie profound learning, 2 Profunditybut by the holy Ghost called the depth of Satan, Rev. 2.24. So the Popish Doctours at this day pretend all the Fathers to be on their side, all Schoolemen, all Antiquity, and Mysticall Divinity, Theologia mystica.shut up in secrets and vaults of darke and unwritten Traditions; when indeede it is a very cave of darknesse, and the depth of the Divell.

Thirdly, for their Authority, they shall pretend themselves to be some great men, 3. Authorityas Simon the Sorcerer said he was foreign, Acts 8.9.Doctor 1. Angelicus. 2. Seraphicus. 3. Subtilis. 4▪ Irrefragabilis &c. Angelicall Doctours, Seraphicall Doctors, the onelyonly men of Authority, Christs Vicars, Peters Successours, great p. 64Cardinalls, on whom are set all the pillars of the state of the Church; Catholikes, and Catholike Doctours, and the like: yea sometimes they come armed with great signes,2 Thess. 2, 9.2 Thess 2:9 and lying wonders, pretending mighty miracles as Simon Magus did, Acts 8.10: But alas! What miracles did Calvin and Luther shew? Romish Priests abound in miracles, they cure strange diseases, and cast out Divells, &c. Which indeede God may suffer them to doe sometime by sorcery, sometime by jugling and knavery, for a plague upon the unthankfull world, which cared not to receive the truth in love, as was foretolde, 2 Thess. 2.9, 10. For this purpose God sent them strong delusions.

4. Humility.Fourthly, for their behaviour, they shall pretend great humility, Col. 2.18. Oh they dare not goe to God but by Mediatours, Saints and Angels, they must use much bodily affliction in chastising and whipping themselves: as Baals Priests did, so doe they. And their speeches shall be as faire and insinuative as their behaviour:The locusts have faces and haire like women, insinuative and flattering. Oh they seeke nothing but to winne soules, to convert their Countrey-men; they venture their lives for the Catholike Church; the soules of their deare Countrey-men are dearer to them than their owne lives: And thus with faire and flattering speech they deceive the simple, Rom. 16.18. They flatter with Princes and great men, to make themselves great. Ahab must not be offended, but goe up and prosper, 1 Kings 22.15.1 Kgs 22:15and so was sent to his excution by 400 false Prophets: And if one poore Micaiahs word be not as theirs, the poore man must bee p. 65shut up, and fed with bread and water of affliction, because he cannot flatter.

Fifthly,5. Constancy. they shall pretend such zeale and constancy, for their false and hereticall doctrines, as that they shal boldly die for their opinions. Christ hath his Martyrs, and so hath Antichrist his. Which indeede is not constancy, but obstinacy; not boldnesse, but wilfulnesse; not a suffering of Martyrs, but as Malefactours: for not the paine, Causa non poena facit Martyrem.but the cause makes a Martyr.

Therefore seeing false Teachers come so many, so armed with pretence of simplicity, of depth of learning, of authority, of miracles, of humbling themselves, of faire behaviour toward others, of constancy even to the death; had not such as would not be deceived by them, neede try both them and their doctrines by that which onelyonly can direct them, namely, the light of the Scriptures?

2. True Teachers are not so assisted but they may erre;Reas. 2. even such as have the gift of Prophecy, are not so illuminate presently, and infallibly directed, but they may be deceived and deceive. In the same field where good wheate is sowne, some tares may be cast unawares, as the Parable shewes. All is not fire from the Altar that seemes so to be: Much heate is from mens owne Spirit, and not from Gods. Therefore doctrine even from the best must be tryed. Samuel an excellent Prophet may follow his owne affection, and speake rashly, 1 Sam. 16.6. hee looked on Eliab, and said, Surely the Lords Anoynted is before mee: p. 66but the Lord wished him not to looke on countenance, &c. and so checked his errour. The next Prophet to Samuel that we reade of, was Nathan a worthy man, yet he also was deceived; and was like to have deceived David: 2 Sam. 7.3. Goe and doe all that is in thy heart, for the Lord is with thee: But the same night the Lord caused him to retract it. Now if the extraordinary Prophets might sometimes nod (as we say) and not looke so neere to their message as they should: much more may Evangelicall Prophets, whose message is not so immediate as theirs: 1 Cor. 14.32. The spirit of the Prophets is subject to the Prophets: and verse 29. When one prophecyeth, the rest must judge.

3. As there be many errours and heresies, so also are there many offences in the world to try us,Reason 3. and it stands us in hand to try them, if wee would not be overturned by them: for all the falls of Gods servants proceede from hence, that they lay aside this triall of things which are to be beleeved or done. Whence was our greatest and first fall from happinesse, but that Eve tryed not the counsell of the Serpent, nor Adam the counsell of Eve? whence are many great ones wrapped daily into the gulfe of Popery and Antichristianisme, but because they are willing to trust before they try? They are carried away with the glister of the golden cup of her abominations, but never try the wine in it. Was ever errour or vice taken into the heart or hand,Specie virtutis, & umbra. into affection or action, in his owne shape? no, but in the likenesse of some vertue, or profit, or pleasure; they all p. 67come masked and painted, and appeare not themselves till they be tried and uncased, but in the triall appeare such friends as betray us with a kisse.

Our soules are proner to any evill than to the least good;Reason 4. 1. because the flesh is ever lusting against the Spirit, Gal. 5.17. 2. Besides our owne evill imaginations, the Divell is ready to drive us forward: and 3. the world will ever bee encouraging us in evill. But in any good thing we rowe against the streame, and doe (as it were) an unnaturall thing, offering violence to nature. To what good purpose would the Israelites have parted so easily with their eare-rings, as to make a Calfe? If the Iewes who were so forward to bestow their corne, and wine, and oyle, and wool, yea their golde and silver on Baal, to maintaine false worship, Hos. 2.8. had they beene moved to have beene halfe so liberall to the true worship of God, what excuses and whining should the Prophet have heard? But in Baals honour, if their golde and silver were too little, they would affoord their sonnes and daughters, and sacrifice them to Divells. At this day: If men be moved to any matter of charge towards Gods worship, toward the poore, or good purposes, they will be niggardly, pinching, and grossely base: But let their lusts call on them, let play, cards or dice, bowles or carnall fellowship, invite them to expences, they can freely enough drop shillings, or crownes, or pounds perhaps and peeces. Had we not neede then to try diligently the things wee p. 68lay hands on, seeing our inclination is so averse and alienate from every good thing? If wee observe our choises in generall, wee shall finde by tryall, that the hastiest assent is never safest. And it would prove safe for us (as our Proverbe is) to looke before we leape, to try before we trust; and to proove and examine things before wee give them entertainment.

I come now to the uses of this Doctrine.

Vse 1.The first is an use of reprehension to many sorts of men, who hereby are found culpable.

IFirst, those are here reprooved, who upon a prejudicate opinion despise all preaching: Oh these Preachers are not agreed among themselves, and we know not who to trust, we will let all alone, till they agree together. How is this to try all things? Or who is so absurd as to conclude thus in civill things? because some men may deceive us in buying a commodity, will wee therefore vowe never to buy any thing? Because some wares are bad, will we buy none at all: or because some are crafty Merchants and couseners, shall we trust no man that is of good credit and report? What man will refuse all silver and golde, because some be copper peeces and counterfeit? Or what an awke and unreasonable conclusion is this; There be many slippes in mettalls, and therefore I scorne the touch-stone? nay rather, therefore thou shouldest use it. Or this, There is poyson prepared, therefore I scorne a preservative?

IISecondly, this serves to confute not onelyonly the p. 69Popish, but also the Protestants implicit faith,Protestants implicit faith. which is to take up Doctrines and Opinions without Tryall; and this indeede is a senselesse ignorance, and infidelity: 1 Pet. 3.15. Every man must be ready to give account of his faith, and therefore must be able to expresse his owne faith. Salomon records it as a part of extreame folly to be so credulous, Prov. 14.15. A foole beleeveth every thing, that is, rashly gives credit, and hearkens to every Deceiver: But a prudent man takes heede to his steppes, that is, examineth and weigheth what he heareth, and what he doth before he undertake it. And Iob makes this the chlefe office of judgement, Chap. 34.3. The eare tryeth words, as the mouth tasteth meate. Let us seeke judgement among us, and let us know among our selves what is good. And what difference is there betweene a wise man and a foole, but that the foole wants judgement, followes his fancy, and is led by his senses, and appearances without tryall?

Object. Charity beleeveth all things, 1 Cor. 13.7.

Answ. 1. That is, in other mens sayings and actions it beleeves the best, but suspecteth his owne wayes most, Prov. 14.8. 2. It beleeveth not all things simply and indefinitely, not errours and falshood, but rejoyceth in the truth, verse 6. 3. Not all things without tryall and discretion, (for then it should rejoyce in unrighteousnesse:) but after it hath tryed them. 4. Nothing is contrary to charity that is agreeable to wisdome, but with the judgement of charity there must goe a judgement of prudence.

p. 70Object. 2. Is not this a disparagement to our Teachers, and to the truth which should be freely embraced? or how will this stand with mingling the word with faith? Heb. 4.2.

Answ. 1. Our Proverb is, A man may tell money after his father, not in distrustfulnesse, as if he suspected he would deceive him, (for this were against duty, and charity) but in wisedome, because he may unwittingly deceive; and this is held no disparagement to his father: no more is it to our spirituall fathers. 2. The truth loseth nothing, but rather gaineth by being tryed; because it is more approved and justified than before: as gold is no whit prejudiced, but purged and refined by the fire.

IIIThirdly, this Doctrine reprooves the preposterous courses of many men, some of whom are unwilling to try any thing at all; others try something, but not by the right rule: some in great matters nearely concerning them, purposely abstaine from all examination; as those in the 2 Pet. 3.5. they are willingly ignorant in matters both of judgement and practise, thinking that while they hood winke themselves, they may the more freely entertaine whatsoever makes for their pleasure, profit or preferment: some controversies they dare not looke into, for feare the light should make them losers. Some practises they would neuer bring to the tryall: it is death for them to hauehave their usuries, their affected games, their strange fashions meddled withall, or brought to the touch-stone: they would stoppe both their p. 71eares, or wish there were no tongue to touch their darling sinnes, for feare they should be brought to dislike such profitable and pleasurable sinnes, which to lose were to part with their hands and eyes. These persons resemble that gluttonous Parasite, who covered his tongue with a skinne, that he might swallow any thing though never so hot: they have covered their consciences with a seared skinne, that they may take downe any thing insensibly without examination.

But here let us consider,Motives to bring all things to this tryall, 7. 1. what an expresse commandement we have for the duty, Rom. 12.2. Proove what is the good and acceptable will of God: 1and Eph. 5.10. Proove what is pleasing unto God: Gal. 6.4. Let every man proove his owne worke. Lam. 3.40. Let us search and try our wayes. 2. How 2will it stand with wisdome to be curious in trisles, and in every outward thing be it never so small, and yet neglect the greatest? Wee will try our meate, our drinke, our money, our mettalls, our beasts, nothing shall come into our hands untryed: But onelyonly in the greatest things, appertaining to God and good conscience, we are altogether carelesse. 3. There is nothing wherein a man 3may be so dangerously deceived, as in matters of this nature: To be deceived in counterfeit money or golde, to be deceived with false evidences and titles of land, is a great oversight, but nothing in comparison of this: the deceit here is in things eternall, touching our rights and free-hold in heaven. 4. Never had any man such dangerous cheaters about him to deceive him, as wee have, p. 724for their number, power and subtilty, all cunning enough to worke upon our simplicity. Satan will surely sift and try us, hee will winnow us as wheate, Luk. 22.31. The world and all sorts of wicked ones lye in ambush to entise us: Our owne deceitfull Delilah, our owne flesh, which is the nearest and most powerfull over us, is most treacherous against our selves. Every occasion without stirres up inward corruption. We had need therefore try every thing offered unto us, lest we take from these cheaters a boxe of counters for a box of gold. 5. God observes and commends such as 5carefully try doctrines and courses, Rev. 2.2. To the Church of Ephesus write thus, I know thy workes, and that thou hast examined them which say they are Apostles, and are not, but hast found them lyers. 6. This is necessary to comfort our owne hearts 6in the many tryalls, and scornes of evill men, who will be ready to turne all our glory into shame, and all our religion into hypocrisie; and all our godly indeavours into precisenesse and faction. We had neede try our wayes by the Rule, that we may be able to outstand their imputations, and contemne their contempt, and scandalous falshoods. So long as we holde our Rule, we shall be ever able to appeale unto God, and holde our innocency till we die: let it be faction, let it be schism, yea heresie, we shall boldly say, In that way which they call heresie, we will worship the God of our fathers, Acts 24.14. 7. There is a day of tryall for all 7things, and a fire which shall try every mans worke of what kinde it is, 1 Cor. 3.13. Let the fire of the word p. 73goe before the fire of the world, let that try which is stubble, hay, and chaffe, and which worke will abide. There is a Iudge who one day will straitly examine what men now passe so slightly; and he will judge our wayes then as the word now judgeth them. If we would in tryall be approoved then, we must now have our courses approoved by the same word which shall judge us at the last day, Iohn 12.48.

Fourthly, this Doctrine reprooves such as IVwould walke by a rule, but not the right rule. And these are diverse according to their diverse rules.False rules of tryall are sixe.

1. Some will have corrupt reason to hold the scales;1. Corrupt reason. and this ingrafted principle of naturall reason must be followed as the onelyonly rule: Men would captivate the commandement to their owne reason, and limit the wisedome of God within the narrow bounds of their owne wisedome. Naaman being commanded by the Prophet Elisha to wash seven times in Iordan, was incensed, and began to compare the waters of Israel with them of Damascus: 2 Kings 5, 12.2 Kgs 5:12Are not Arbanah and Pharphar, rivers of Damascus, better than all the waters of Israel? And had not his servants beene wiser than he, to perswade him to so small a thing, his reason had returned him home without his errand. Men thinke it reason to professe religion, but so far as they may thrive & prosper by it; to trust in God, but so far as they see him, and as he leaves a pawne behinde him; to favour religion and religious persons, when the times favour p. 74them: But they see no reason to forsake themselves, to hate father and mother, to part with their profits, their lands, liberties, or lives; and they never thought them wise men, that for such conceits would so easily part with so precious things. And what is the reason, but because they never became fooles, 1 Cor. 3, 18.1 Cor 3:18that they might be wise, and because their religion is not now regulated by the proper rule of religion, but of corrupt and naturall reason?

Reason cannot be a right rule. 3 Reas.Against this use these considerations: first, how can corrupt reason be a perfect rule, being made 1so crooked as it is, and so contrary to the straight rule of the Scriptures, and the greatest resister of conversion? Nicodemus cannot see how an olde man can be borne againe, and so disclaimes the Doctrine of Regeneration: the blinde eye of naturall reason puts no difference between the light of the Sunne and darknesse; nor the blind Samaritane betweene water of life and well water.

2Secondly, naturall reason is too short a rule, and how it can it be a perfect rule, because, not onelyonly made so crooked as it is, but, seeing if it were entire, it is not able to comprehend many Mysteries of the faith, and of the Gospell that must be ruled; reason, if entire, yet it is too short for such mysteries as are above reason: faith, though it goes by the way of reason, yet it goes farre beyond reason. And no marvell, for reason cannot reach many secrets in nature: Eccles. 11.5. Thou knowest not the way of the winde, nor how the bones grow in the wombe. Who ever gave a reason p. 75of the Loadstones drawing iron? of the fig-tree taming a wilde bull? of the little Remora fish that aresteth a ship passing swiftly on full seas? of the dying of the corne in the earth before it can live? and much more must it grope as in the darke, and shut up it selfe as an owle eye against the shine of mysteries in grace: How absurd and contrary to reason is the creation of all things out of nothing? nature cannot beleeve it, but faith must, Heb. 11.3 The conception of a Virgin without hand of man: The resurrection of dead bodies almost infinitely transmutated: That life must be fetched out of death; heaven out of hell: that losses for Christ is gaine; that not kisses but killings are love; that death is advantage: Philosophers laugh at these things, Acts 17. So the life of reason is cleane contrary to the life of faith.

Thirdly, the rule must goe before the thing ruled; but reason must be an attendant to follow 3faith, not an usher to goe before: for the malepertnesse of reason is the raiser and feeder, and ever hath beene the mother and nurse of all errour and heresies. Carnall reason raised up Anthropomorphits, who conceive of God every way as a man; brought Images into the Churches; hatched that monster of Transubstantion, and all Popery. And whence are our new Pelagian positions quickned in the profound mysteries of election and predestination; but because we must with our candle drowne the light of the Sunne, and receive into our spoone the deepe sea and p. 76Ocean? The Apostle Paul gives faith unto that which reason cannot reach, and cryes out, Oh the deepnesse! but proud reason must be a straine beyond Paul, and must comprehend all this deepnesse in the slat and shallow of it selfe. Thus wee see the unfitnesse of this rule, reason must know her place, and not presume to checke or prescribe to faith; if Hagar will contest with Sarah, shee must be cast out of doores.

2. The way of forefathers.2. Some make the way of their fathers the rule of their religion and courses; as the musled and misled Papists, who depend on their Predecessours,Ruth 1.16, 17.Ruth 1:16Ruth 1:17 as Ruth upon Naomi, there is no intreating of them to depart, where they are gone thither will these, where they dwell there will these, where they die there will these, and there they will be buried: likewise the olde Idolaters, Ier. 44.17. who would still offer sacrifice to the Queene of heaven, because their fathers did so: the case was over-ruled by the former ages. So the Papists refuse knowledge, will heare no Sermons, come to no Church, because their forefathers did no such thing:This can be no sure rule. which is altogether absurd. Against which consider, first, how absurd it is in religion; for 1what is this else, but to consult with flesh and blood in the matter of our faith, which Paul in the matter of his religion refused to doe, Gal. 1.16? Immediately I consulted not with flesh and blood, &c. hee held it unmeete and absurd in the matters of God 2to conferre with men. Secondly, it is absurd in reason, as if a sonne were bound to pull out his eyes, because his father was blinde; or hee must p. 77poyson himselfe, because his grandfather was so. Thirdly, it is attended ever with a seduced 3conscience, the very prop of false religion, and studde of superstition; as in blinde Papists and Iewes: for come to these blinde seduced consciences, and demaund of them thus: why will not you goe to Church, or take the oath of Allegiance, or the like? Oh (say they) my conscience will not suffer mee: just as the Iewes conscience would not suffer them to goe into the Common Hall, lest they should be defiled, Ioh. 18.28. yet in the meane time their conscience could suffer them to accuse, arraigne and condemne the innocent Son of God: They made great conscience of putting the thirty silver peeces into the treasurie, but none at all of giving thirty peeces to betray Christ. So these conscionable Catholikes make no conscience of Treasons, of Equivocations, of blowing up of Parliaments, and the like. And what a rule is that which Turkes and Infidels can truly alledge for their religion? who suck in their impious Alcoran with their mothers milke from their forefathers? which the Samaritanes alledge for their mixture? Iohn 4.20. Our fathers worshipped in this Mount. And this all limbes of Antichrist alledge for themselves; which a man may frame unto, and be without all religion. As these bragge of Peter and Paul, and of bones, and relickes of Saints and Martyrs: But for the Doctrine of faith, of religion, of holinesse and a good conscience they quite cast off. Fourthly, this is contrary to the rule which calls us from our forefathers p. 78to it selfe: Ezek. 20.18. I said walke not in the statutes of your forefathers, but walk in my statutes and judgements, and doe them: and he complaines of that stubborne and rebellious generation, that set not their hearts aright, and whose spirit was 5not stedfast with God, Psal. 78.8. Fifthly, the Rule notably directs us in points of imitation.Rules of Scripture concerning imitation of our forefathers: 5.

1. It teacheth us that the rule of religion, is not the foundation of any forefathers but of the Prophets and Apostles.

2. It teacheth us to dististinguish of fathers; some were carnall, some spirituall; some were inlightened and zealous, some blinde and superstitious: and wee must not admit any our forefathers in religion, but such as had God their Father, and the true Church their Mother, that said unto wisdome thou art my sister. Thus farre the good Kings followed David, and so did Timothy his Grandmother Lois.

3. It teacheth us to distinguish betweene that our forefathers have done, and what they ought to have done; and wee may follow them in all that they ought to doe, not in all they doe: Thus in looking on our Ancients must wee heede what the Ancient of Dayes hath warranted. The Iewes now goe on in their blaspheming of Christ, as their Predecessours did, but they ought not; and Papists they imitate their Ancestours in horrible idolatry, blindnesse, cruelty, but they looke not what they ought to doe.

4. To inquire whether wee may lawfully doe what our Ancestours might lawfully doe: The p. 79ancient Iewes might lawfully Sacrifice, Circumcise; but their posterity (though they doe) ought not: still wee must looke to our owne warrant. Our Ancestours were in the darke, wanted the light which we have: it is lesse safety, more shame and danger to us to walke as in the darke than for them.

5. It affoords us wisdome to discerne between the things wee receive from our forefathers. A wise man would be willing to enjoy his fathers lands, goods, plate, jewells, yea his good qualities and vertues; but he would be loth to receive his hereditary diseases, goutes, stone, blindnesse, vices and shamefull blemishes: so it is here. But foolish and superstitious sotts as Israel going out of Egypt, not onelyonly borrow their jewells and wealth, but carry away their biles, botches, leprosie, Idolatry calves and all corruption.

3. Some make humane lawes the rule of their life. Why come many to Church,3. Humane Lawes. but because the Law of the Land calls them to it? not considering of Gods Law, nor in conscience performing any duty. Why is that horrible sinne of swearing so rise every where, and that by no small oathes, as it hath much adoe to be kept out of the mouthes of some Professouts? but because the Lawes of the Land (at least in their execution) take no hold on it? Gods Law runnes so straight against it Sweare not at all, (not by little oathes, faith and troth, not in matter of truth, not by good things, not by small things:) and, The Lord will not holde him guiltlesse that taketh his name p. 80in vaine: that a good heart would tremble at an oath. But generally this is no sufficient rule to bindmens tongues to their good behaviour. Why is biting usury growne to so great and ordinary a trade, that a number of trades and tradesmen resolve themselves into it, but because Gods Law is cast aside, and men sticke to the Law of the Land, which indeed allow it not, but supposing Vsurers to be cruell, enacts a Law against their cruelty? What is the reason that men abstaine from Adulterie in the act, but not in the eye, in the tongue, in the heart, but because they walke by mans Law? their outward man is bound by an outward Rule, but they have cast into a corner this Rule which would bind their thoughts and enter into all the corners of their hearts. And why else doe men abstaine from actuall murther, but not from murtherous speeches and thoughts, but that the law of man bindes their hands, and rules them, but the Law of God rules not their hearts? And the like might be said of a number of sinnes.

The Romans had a law, forbidding any Emperour to consecrate or set up any God which was not first approoved by the Senate. For Tiberius Cesar, Euseb. hist: Eccles. lib. 2 cap. 2.hearing of the miracles and fame of Christ in Iudea, by vertue of that law mooved the Senate to promulgate and relate Christ among the number of gods. Whose folly Tertullian thus scoffeth:Tertul. in Apol…get. Apud vos de humano arbitrio divinitas pensitatur; nisi homini Deus placuerit, non erit Deus; homojam Deo propitius esse debet. So may we p. 81say of these legall Christians, whose Religion reacheth not beyond the Scepter, Truth shall not be Truth, nor God God, unlesse it please men so to enact it, and God must be beholding to man to let his word stand as a rule.

Against all which know that all humane lawes are imperfect rules, as all men be,Humane lawes imperfect rules 4 reasons. but our rule must be a perfect rule.

First, they neither can discover all sinne, for 1the knowledge of sinne is by Gods Law; nor give rules for fulfilling of all righteousnesse.

Secondly, they are not internall, but onelyonly require 2externall obedience: but the perfect rule must binde the soule and conscience.

Thirdly, they are alterable, and abrogable, as 3their makers bee, and as occasions rise; but the rule must be perpetuall, and endures for ever.

Fourthly, the rule must not onelyonly rule man in innocency, 4but in the state of Glorification shall serve to shew the conformity of glorified creatures in their obedience to the perfect will of God their Creatour.

4. Some walke by the rule of crooked and corrupt affections, which as so many Lords,4. Crooked and corrupt affections. enact so many new lawes, but all contrary to the commandement and law of God; Herod will not part with his Herodias; and Ahab casts away the rule, because it is a troubler of his estate: Micaiah never prophecies good unto him. And so is it in all such as hate to be reformed. The Vsurer hath found a trade to live by, his meanes come in easily and richly; now he weighes the matter in his p. 82owne ballance, and shunnes the ballance of the Sanctuary; he cares for no bands betweene God and him, so he have sure bands of the borrower. The Shop-keeper cannot live unlesse he sel wares on the Saboth day; and every man must live by his calling: Now this base covetous affection ruling the heart, the Law of God for the sanctification of the Saboth must not rule and order such persons. So what harme is it (say some) to play a game or two at cards on the Saboth day? will nothing but damnation serve for such an offence? they like no such rule, it is too straight and strait; they must have a Lesbian leaden rule, that will yeeld a little in the laying, and not stand so straight and stiffe against their lusts. Our Gentlemen and Gentlewomen will say in generall that the Scripture is the rule of good life, and care not greatly if they give a little countenance to the truth: but bring this rule close unto them, and tell them that it calls them to amend their fashions, to stoope to the simplicity of the Gospell; to leave off their strange apparell, their vaine discourses, their idle complements, their service of pleasure, and unfruitfull spending of their time: now they storme against the rule, and the hand that holdes it; here is a rule indeede that would make them as despised, as he is despised of them that calls them from their vanities. Our Ministery in generall holds in judgement the Scripture as the rule, and that they ought to tie themselves to this rule; but when this rule would tie them to instant teaching, to carefull walking as examples p. 83to the flocke; to prepare the people as a pure Virgin for Christ; oh, it tyes them too strait, their conceits and gifts call them to higher things, other affaires withdraw them; as for diligent preaching, they leave that to the inferiour sort that have nothing else to tend, and no livings to trouble them.

But shall the word be a rule to our judgement, and not to our practise? Shall it be a rule for us and for our rights, and shall it not be a rule for our duty and office? Let all men know and consider, first, what a judgement of God it is to give 1up men to walk after the lusts of their own hearts as is noted of the Gentiles, Ephes. 2.3. Secondly, the 2rule chargeth us to affect all things in God and for God, nothing above him, nothing against him, nothing like him: Thirdly, to feare the departure 3from the rule as the greatest evill, because that is onelyonly simply evill.

5. Some depend upon the persons of some great men whom they reverence,5. Admiration of mens persons. and holde in admiration. What? are not such and such, great men, and learned men, in high degrees and preferments? yet they doe thus and thus, they are of another judgement, and practise too, and if it were not right they would not doe it. And so they dangerously compare themselves with wicked men, digest their oathes, vanity, pompe.

But consider, first, what a plague it is for great 1men to be carried along by flatterers, who rivet them in their wickednesse by applauding them: As Dionisius the Tyrant, had flatterers about him, p. 84who like dogges would licke up his spittle, and commend it to him to be as sweete as Nectar. 2Secondly, no example can make that good which 3the rule judgeth evill. Thirdly, all persons must be tryed by the rule, not the rule by any person: Even the Apostles must be followed so farre as they goe by rule, and follow Christ, no further. This is the difference betweene the Papists and us, they receive no Doctrine, no nor the Scriptures, but so farre as warranted by Fathers and Councels; we receive no Fathers nor Councels, but so farre as they are warranted by the Scriptures:Rom: 3, 4 For, Let God be true, and every man a lyer. Is this our judgement, and shall we slippe from it in our practise? Fourthly, there is no more compendious 4way to lose the truth than to walke by this rule of examples. If truth had gone by persons, who would not have taken part with 400 false Prophets, men in great favour with the King and Queene, all against one poore Micaiah, esteemed the Kings enemy? yet he alone held the rule. This was the cause that puld all the Iewes into the guilt of Christs death, they admired their Rulers and Rabbies, as great and learned men, having the key of knowledge, and so easily and freely consented to that fearfull sinne, which the Sunne was ashamed to beholde. Fifthly, in all imitation of 5men we must follow the light side of the cloud, not the darke side: for why are the falls of Saints else recorded, but to shew that all examples are 6defective, and measurable by the rule. Sixthly, the onelyonly perfect example of our rule, was Iesus p. 85Christ, whom we must follow: we are commanded to be perfect, not as Abraham, Moses, David, &c. but as our heavenly Father, whose absolute perfection shineth in his Sonne, who is the ingraven Image of his Fathers person. Now as the best picture must needes be that which is drawne from the lively face, rather than that which is drawne out of another picture; so must this which wee take from Iesus Christ himselfe, who was the true idea and counterpaine of our Rule here described.

6. Some make Successe their rule,6. Successe. and walke by that; as they that say, If my course were not good, God would not blesse me as he doth; and if I sinne, God would not be silent: or if I sinne, and God be silent, he either sees not, or regards not, or will spare me, and I shall ever escape reckoning. Whereas, first, the rule telleth us, Psal. 50. These things hast thou done, and I held my peace; but I will reproove thee, and set thy sins in order before thee. And Eccles. 9.2. The same event is to the good and the bad, to him that sweareth, and him that feareth an oath. Many runne to witches and sorcerers, and thinke it warrantable from the successe, they finde some reliefe and some help, and God would give no such successe if it were unlawfull. Whereas it is just with God, that such as runne to the Divell, shall meete with the Divell to their further delusion. Others runne to stage-playes and enterludes, because they teach some good lessons, and may edifie as well as Ministers by Sermons. Oh profane mouthes, who have cast away p. 86the rule, which is farre from sending them to the stewes to learne chastity, or to Atheists to learne religion; or to learne vertue and good manners in the schoole of vices, where things are expressed and acted which ought not to be named among Christians.Eph. 5.3.Eph 5:3

Secondly, this rule telleth us, that Gods patience shall not violate his justice, nor forbearance is no payment, hee will not beare the sword in vaine.

Thirdly, no man easily forgets his owne name; the Lord will not forget his justice, but must returne to every man according to his owne workes.

Fourthly, as thou hast thy time, so surely will God have his, when thy measure is heaped up, and thy Epha is full; although thou maist thinke with Agag, the bitternesse of death is passed, yet the Lords sword will come and hew thee in peeces.

Against all these crooked and distorted rules, 1the Scripture shewes, first, that Christianity is no ranging course, or a running at randome, but a 2life led by rule. Secondly, this rule is expresly set downe, Phil. 3.16. So farre as we are come, let us proceede 3by one rule. Thirdly, there is a promise to all that walk according to this rule, Gal. 6.16. As many as walk by this rule, peace shall be on them & mercy, and on all the Israel of God; that is, the rule of Gods word, which is to Christians as the pillar of the 4cloud and of the fire to the Israelites. Fourthly, it is evill to them that forsake this rule: As a sonne p. 87left unto himselfe, is the shame of his Father: So the sonnes of God running their owne wayes, and despising the counsells of God, are a shame to their Father, a reproach to their Fathers house the Church, a dishonour to their profession, and ruine to themselves.

The second use is an use of instruction:Vse 2. If wee must try all things, then must we learne to get wisdome, rightly to apply the rule to every particular which is to be regulated: 1 Cor. 2.13. Comparing spirituall things with spirituall: for to try is nothing else but to apply the rule or touch-stone to the thing to be tryed. And when I speake of wisdome, I meane that spirituall wisdome, whereby the spirituall man comparing spirituall things with spirituall, discerneth all things. This man led by the Spirit, acknowledgeth Christ, and followes him in all things; takes faith his companion, and sets in his eye Gods glory the end and scope of all things.

Quest. Can you helpe us to some directions or Rules, by which we may be guided in this application, which is the onelyonly difficulty now to be opened in this Treatise?

Answ. Yes, and these Rules are of two sorts:

1. Generall, Preparative. 2. Speciall, Practicall.

The generall or preparative Rules to application are foure

1. We must be industrious to know and be acquainted with the Scriptures in their right sence of them; whether historicall and litterall, or allegoricall and figurative: For this is to have our p. 88Rule at hand, and in our hand; without which it must be with us as with the Sadduces, of whom our Lord said,Matth. 22.29.Matt 22:29 Ye erre not knowing the Scriptures. And because true Scripture is not in words and sillables, but in the true sence of it; wee must be carefull not to rest in the words without the true signification of them. The Papists heare our Saviour saying of the Sacramentall bread, This is my body, and sticking to the words, and applying them without the sense, runne into infinite absurdities and errours on one hand; and so the Lutherans on the other. Against both which wee may not unfitly mention one of the two rules of Augustine in his bookes of Christian Doctrine; Si praeceptiva locutio videtur flagitium aut facinus jubere, August de Doctr: Christ. lib. 3. cap. 16.aut utilitatem aut beneficentiam vetare, figurata est: It is not a proper but a figurative speech, which seemes either to injoyne a thing unlawfull, or to hinder a lawfull. So this speech of our Lord, Vnlesse ye eate the flesh of the Sonne of man and drinke his blood, Iohn 6.53.John 6:53ye have not life in you, seemes at the first to impose on us a kinde of cruelty, therefore it is figurative: So Augustine.

2. If we would be fit for this tryall, we must lay up and hide in our hearts such Scriptures as wee understand, that they may be neare us to serve our severall uses. The Prophet David professeth that hee had hid the word in his heart, that he might not sinne against God: And Mary was commended, that shee pondered all the sayings concerning Christ, and hid them in her heart. A Carpenter or Mason whose worke is squared or p. 89laid by rule, is never without his rule in his hand, or at his backe: so should it be with Christians.

3. We must absolutely submit our judgement to the word of God without reasoning or disputing, though it be never so difficult and dangerous unto us: for, what is else the use of a rule, but to rule? Abraham left his owne Countrey, and went he knew not whither, at Gods commandement, Heb. 11.8. One would thinke this were folly in Abraham, but that the Scripture acquits him, and saith, he did it by faith. And in a more difficult commandement, hee rose earely, went three dayes journey to kill his onelyonly sonne whom he loved, and reasoned no cases, but went. Good Moses would weigh the word of God in his owne ballance, fixing his eye rather upon the impotency and impossibility of the meanes, than upon the strength of Gods word which cleaves the hardest rockes: therefore he sinned in striking the Rocke, when God bade him onelyonly speake to it, and for it was barred out of Canaan.

4. We must ayme at an absolute conformity betweene the whole word and our whole man. This Rule takes place above all mens rules and lawes, which rule the outward man, but this the inner man; the soule and the conscience, the heart and the will, yea the affections and thoughts, which in regard of mens lawes are free: but the word captivateth every thought, and brings it into subjection, 2 Cor. 12.5. It rules the whole outward man also, our speeches and actions, even the least, our lookes and behaviours, our callings and conditions, p. 90our sports and recreations: and as David saith of the Sunne, Psal. 19.6. there is nothing hid from the heate and discoverie of it, so nothing in man is exempted from the rule of the word. We must therefore bring our practise thereto, and thinke it not enough to be a rule in it selfe, unlesse it be a rule to us also: And lay this for a ground in our soules, that there must be a proportion betweene the rule, and the thing ruled.

Now we come to the speciall rules for the application of this Rule: And they concerne,

1. Doctrines, 2. Actions and Practise.

Rules for the Tryall of Doctrines are sixe.

2 Tim. 1.3. Keepe the patterne of wholsome words which thou hast heard of mee.2 Tim 1:3First, all Doctrines must be brought to the analogy of faith, and squared thereby: Rom. 12.6. Whether wee prophecie, let us prophecie according to the analogy of faith. By analogy of faith, the Apostle meaneth the measure of faith and Doctrine, which is indeede the holy Scripture:1. All sound Doctrine must agree with the analogy of faith. the heads of which Doctrine, or the summe of which faith is contained in the Creede, the Decalogue, and the Lords Prayer. If any Doctrine agree not with these, which are the key and rule of faith, it is unsound and to be rejected. As for example:

1. The Church of Rome teacheth, that the bread in the Sacrament is turned into the very body, flesh, blood and bone of Christ, which was borne of the Virgin: We hold the cleane contrary. Now bring this Doctrine to the analogie of faith; that teacheth, that Christ was born of the Virgin, true man, with a true humane nature like ours in all sinne p. 91things, sin onelyonly excepted, visible, circumscribed, palpable, in one place only at once, as is ours: that teacheth, that he ascended into heaven in that humane nature, and there fitteth at the right hand of God untill his second comming, and therefore cannot be really and locally in the Sacrament.

2. Romish Doctrine teacheth; that a man may merit by his good workes, remission of sins and eternall life; they establish the merit of mans workes in the matter of justification: we utterly exclude them. Bring we this Doctrine to the analogie of faith: The ten Commandements say, The Lord sheweth mercy to thousands that love him and keepe his commandements: If the reward be given by mercy,Rom. 11.6.Rom 11:6 then not for the merit of the worke done. The Lords prayer teacheth us to pray for forgivenesse of debts; and therefore we are farre from meriting. The same prayer teacheth us to pray for every morsell of bread: Is it not madnesse to thinke wee can merit the kingdome of heaven, if we cannot merit a morsell of bread? The Creede beleeves remission of sinnes; now the law of workes and the law of faith are as contrary as fire and water in matter of justification, for faith leaneth onelyonly upon Christ.

3. Romish Doctrine teacheth a man to doubt of his salvation, and that no man can be assured of it without speciall revelation, it were presumption: We holde the cleane contrary; A man may be assured by a speciall faith. Bring it now to the Canon. Our Creed teacheth us to beleeve remission of sinnes, to beleeve our selves to be true p. 92members of the Church, and life everlasting to belong unto us: (for else we beleeve no more than the Divells doe:) so as every one must give all diligence to make his election sure, 2 Pet. 1.10. and to know that Christ is in him, 2 Cor. 13.5. This is the first Rule.

2. True Doctrine ioyneth the two Tables together.Secondly, all sound Doctrine tyeth the two Tables together: for as the two Tables stand in relation one to the other; so that Doctrine must needes be unsound, which combineth not justice with piety, and with faith, charity. This Rule is taken out of Levit. 6.5. If a man have wronged his neighbour, either by open robbery, or secret defrauding of him, hee must come and offer to the Lord for his trespasse, and he shall be forgiven; but on this condition, that he bring the whole summe which he hath defrauded, and adde a fifth part more unto it, and restore it to the owner the same day that he offereth for his trespasse. According unto which our Saviour wisheth to leave the gift at the Altar, and goe and be first reconciled to our brother, Matth. 5.23. The Lord rejects all sacrifices abstract from mercy, Esay 1.12. What have I to doe with the multitude of your sacrifices, while your hands are full of blood? and Ierem. 7.9, 10. Will ye steale, and murder, and commit adultery, and yet come and stand before me in this house wherein my name is called upon? And our Saviour reprooveth the grosse conceit of the Pharisies, who taught the people, that if they did give oblations to the Church, though they releeved not their poore parents, yet God was well pleased with them: This Doctrine p. 93tryed by this touch-stone, was found counterfeit, Matth. 15.5.

Hence we inferre, if any Doctrine be prejudiciall to men, it is false and unsound: As for example: First, the Church of Rome maintaineth a Monkish life, wherein their cloystred persons must leave the societies of men, and sequester themselves from all companie to give themselves to fasting and prayer. Bring this Doctrine to this tryall, and we shall finde it most unsound; because God is served not onelyonly in the duties of the first Table, but also of the second; and this kinde of life is against the light of nature, and the good of all societies, both in Church and Commonwealth, and family; all which claime part in every man: and is a thrusting of men out of their callings, in which they are commanded to abide, 1 Cor. 7.20. Luther de votis Monasticis prooveth, It is against the whole first Table; As placeing confidence in it: As setting up a will-worship: As taking Gods name in vaine by an unlawfull vowe, &c. So against the whole second Table: 1. Impeaching the honour of parents, and exempting themselves from civill authority, so against the fifth Commandement. 2. They eate not their owne bread, against the sixth Commandement. 3. They raise Sodome and Gomorrah from their ashes, against the seventh Commandement. 4. They live in idlenesse, and are unprofitable burdens of the earth, contrary to the eighth Commandement. 4. They beare false witnesse of the merit of single life, against chastity and holy p. 94wedlocke, contrary to the ninth Commandement. 6. They teach, that burning is no sinne, as Pigius: But a condition under which divina bonitas et sapientia, that is, Gods goodnesse and wisdome hath put us, as under hunger and thirst: cleane contrary to the Apostle Paul, 1 Cor. 7. who saith, It is better to marry than to burne.

2. In cases of trespasse, the same Church appoints auricular confession, and canonicall satisfaction, in which they must give oblations, and satisfie the Church: But if it were sound Doctrine, it would appoint reconciliation and restitution to the parties wronged; which is the least part of their thoughts.

3. The same Church appoints a great number of fasts and penances for offences: But so long as they fast to strife and debate, and smite with the fist of wickednesse, anathematizing and cursing Prince and people, excommunicating all such as walke not in their rules; yea patronizing and pardoning cut-throat villaines sent from them to murder Christian Kings, and blow up Parliament houses; all the world sees these are not the fasts which God hath chosen. This Rule condemnes all Iesuitisme which is the rebells Catechisme; But we must distinguish Popish Sinonimaes: between excommunicating out of Churches, and excommunicating out of Kingdomes: betweene keyes of the kingdome of heaven, and keyes of the kingdomes of the earth: betweene absolving sinners from sinnes, and absolving of subjects from duties: betweene fishing of men, and fishing for p. 95kingdomes: betweene teaching of soules, and killing of bodies: betweene power directive, and power coactive: betweene ministration, and domination: betweene the sword spirituall, and civill. This Iesuiticall confusion of phrases hath beene the confusion of the world.

4. The same Church hath a long time challenged a power of the keyes, of binding and loosing, over all other persons, but wickedly changed the Ecclesiasticall power, into a meere Civill power, to the great mischiefe of the world: for thereby they doe unjustly and tyrannically take upon them to depose Kings and Queenes from their regency, to deprive them of their Crownes and Scepters, to free subjects from all oathes of allegiance, and binde them to become their executioners where ever they can take them at advantage. And all this by the power of the keyes.

5. The same Church hath ratified by decree, that the vowes of children undertaking their religious orders shall be in force; and, that close and clandestine marriages made betweene children, without all consent of wise and carefull parents, are allowable and indissoluble. Which Doctrine,Per Calcatum aiunt perge pa…rem. Sola in hoc genire pietas est, esse crudelem. brought to this Rule, is proved most prejudiciall to the power of parents given them in the fifth Commandement, which injoynes children to honour their Parents, especially in matters of moment, such as are their marriage and choyce of their callings.

6. Some Divines have undertaken the defence of some kinde of usurie, especially to the rich, and p. 96so have animated some in that course. But this Doctrine brought to this tryall will not holde, seeing it is such a consumer of mens estates, and so uncharitable, as the Lord would not admit of it in Israel, Ab hoc usuram e…ige quem non sit crime… occidere. Ambr.but among his enemies whom he would have quite consumed. Besides, men deceive themselves in their distinction: for God in the case of usurie distinguisheth not betweene the rich and poore of Israel, but betweene the Israelites and Canaanites, betweene strangers and brethren. The poore indeede are mentioned, but onelyonly thus: 1. Because they have most neede to borrow. 2. Because they are most liable to wrong and oppression. 3. The commandement of Loane is made especially for their good. 4. Vsurie on them is a more grievous sinne and crying, Exod. 22.21. Object. But if it were unlawfull, God would forbid it to the stranger. Sol. 1. The morall Law forbids it to all. 2. It is by God dispensed with by a Iudiciall, for the hardnesse of the hearts of the Iewes, for the unjustice of the Gentiles, who exacted it on the Iewes, and for the overthrow of the Canaanites. The word is, Deut. 23.20. not Lemicro but Lamicro, extranc… huic, that is, to this stranger, meaning the Canaanite. 3. It is no more lawfull than Poligamy or a bill of divorce, which was against the Institutor. 4. When the Canaanites were destroyed, all usury was afterward absolutely forbidden: Psal. 15. and Prov. 28.8. Ierome on Lev. 18.Vide profectum, &c. Ieron. In the Law usurie is forbidden onelyonly to brethren, but in the Prophets to all absolutely: and in the Gospell much more, because p. 97all are now brethren. So much for the second Rule.

Thirdly, in all doubtfull Doctrines,3. That is the true Doctrine which giveth most glory to God. that is the truth which gives most glory to God, and least unto any creature: for as God in all things intends his owne glory most, (which is the maine end of all his courses) so doth his word, which after a speciall manner resembleth himselfe. This word so propoundeth all the frame of mans salvation from the lowest staire to the highest, as God may have his glory in all: 1 Cor. 1.29.31. That he that glorieth might glory in the Lord: and that no creature migh… share with him in his glory, which he never would communicate to any other: verse 29. foreign, That no flesh might glory in his presence. To apply this to particulars.

1. The Church of Rome maintaines a Doctrine, that Saints departed are to be invocated, as Mediatours (though not of redemption, yet) of intercession. Wee affirme the contrary according to the Scripture. Bring now this point to this tryall, whether gives more glory to God, and lesse to the creature; we, who affirme him to be a God hearing prayer, who onelyonly knowes the hearts of the sonnes of men, and is omnipresent to heare, and omnipotent to helpe, (all which are incommunicable Attributes of the Deity:) or they which against the Scripture robbe God of this part of his honour, and bestow it on creatures which are not capable of it? Isay 63.16.

2. The same Church of Rome teacheth, that to p. 98the justifying of a sinner before God is required not onelyonly an imputed righteousnesse, but an habituall righteousnesse, which are workes of charity, which makes a man of just more just. Wee in this Doctrine of Iustification utterly exclude humane merit. Now bring this different Doctrine to this Rule: Whether gives more to God, and lesse to the creature; that Doctrine of Iustification by faith onelyonly, which utterly takes from man all that hee can thinke of to justifie himselfe withall, and ascribes the whole worke of salvation from first to last unto God: or that Doctrine which puffes up man in conceit of some righteousnesse in himselfe, and takes from the Lord this honour to be Hee that justifies the ungodly? And this is the Rule, to which the Apostle brings the same Doctrine to be tryed, Rom. 3.27, 28. By what Law is boasting excluded? Not by the Law of workes, but by the Law of faith: And because this Doctrine excludes all boasting, hee concludes, Therefore is a man justified by faith without the works of the Law. See Rom. 4.2.

3. The Church of Rome also maintaineth the Doctrine of humane satisfactions, and enjoynes many penances to satisfie the justice of God for veniall sinnes: Wee on the contrary teach, that wee must every day pray for the pardon of our daily sinnes. Now bring this different Doctrine to this Tryall: Which gives more to God, and lesse to the creature; that which applies an infinite justice to God, the violation of which must be made up by an infinite person; or that which imputes p. 99to him an imperfect justice, such as a sinfull man may satisfie, and an imperfect mercy, if our owne workes make not supply?

4. The same Church teacheth, and so the Church of the … that God hath elected all to salvation, and Christ hath redeemed all and every particular man. We according to the Scripture holde, that God hath chosen onelyonly heires of salvation, and that Christ for his part redeemed not all particulars, but all kindes: for hee that would not pray for the world, would not die for the world. How shall we bolt out the truth? Answ. Iohn 17.9.John 17:9Bring the Doctrine to this Rule: Wee aske, If God have elected and Christ have redeemed every particular man, why is not every particular man saved? Because (say they) God foresawe who would beleeve, and who would not: which is to make Gods election frustrate, as electing such as hee foresaw would not beleeve, as also dependant on the will of man, and mans will to overrule Gods: And not mans salvation to depend on Gods will and election; than which nothing can be more dishonourable to the Majesty of God, Rom. 9▪ 19. Who ever resisted his will. Adde hereunto, that in the Doctrine of falling from grace, Gods glory suffereth, for thereby the seede of God loseth the glory of being incorruptible, and Gods truth suffereth, who saith it abideth for ever.

5. The same Church teacheth, according to their ordinary practise at this day, that the Pope hath power to make lawes to binde the conscience; hee hath power to dispence with lawfull p. 100oathes, and untie the conscience which Gods law hath bound: he hath power to dispense for marriages within degrees prohibited by God, & the like: We deny any such power can agree to any mortall creature, and holde it a tyrannicall usurpation. Bring these and the like positions to this Tryall. Whether gives more glory to God, and lesse to the creature, to acknowledge him the Lord of his owne Law, onelyonly above it, or to set a Prelate not onelyonly in his chaire of estate, but above God, who is able to reverse and abrogate his Lawes at his pleasure, and to sit in the consciences of men, which is the Lords owne and onelyonly consistory. That is the third Rule.

4 All true Doctrine leadeth unto Christ,Fourthly, all sound Doctrine directs and leades unto Christ, magnifies and sets up Christ, who is the end of the Law and Gospel: and as Christ prooved the Iewes not to be of God, because they dishonoured him the Sonne of God, Iohn 8. So whatsoever Doctrine dishonours Christ, cannot be of God. And, if we bring the whole body of Popery to this rule of Tryall, it will appeare not to be of God.

The ambitious word merit not found in the Scripture.1. Their whole Doctrine of merits and humane satisfactions, how doth it obscure the merit of Christ, yea abolish the absolute satisfaction of Christ who hath paid the uttermost farthing? This Doctrine makes Christ but a peece of a Saviour, halfe a Iesus, for every man must be a Iesus to himselfe; and, whereas the Apostle saith, There is no other name given under heaven whereby to be saved, Acts 14, 12.Acts 14:12hereby every man hath a name to save himselfe.

p. 1012. That damnable Idol of the Masse, wherein (as they say) Christ is offered by the Priest for the sinnes of the quicke and dead, what is it else but an utter renouncing of Christs owne and onelyonly oblation, arguing it to be imperfect, and an insufficient satisfaction? For so the Apostle concludes against Leviticall Sacrifices, Heb. 7.27. They were many because they were imperfect; this is perfect, therefore but one and once. See chap. 9.26.

3. Their unholy Order of Priesthood and sacrificing shavelings, what else doth it but wage battel against the Priesthood of Christ, which being after the Order of Melchizedeck, is foreign, and cannot passe from him to any other, Heb. 7.23, 24. There were many Priests, because of their impotency, but this man hath an everlasting Priesthood, therefore needes no successour on earth, nor had none as they had.

4. The maine pillar of Popery, which stands on the Popes headship over the Church, how dishonourable is it to Christ, who, being every where present by his Spirit and grace, is implied thereby to be absent, and to stand in neede of a Vicar? Besides, it makes the deare Spouse of Christ a Monster, having two heads being but one body. Besides, the infinite constitutions of this supposed head cleane contrary to the lawes and government of the one and onelyonly lawfull head and King of his Church, Iesus Christ.

5. Their Doctrine of unwritten Traditions,Concil. Trident▪ which are pari pietatis affectu to be received with p. 102the written word, how manifestly doth it dishonour the Propheticall office of Christ? How could he be the onelyonly true Prophet, if hee left halfe the will of his Father unrevealed, but lapt up in obscure Traditions? How could he satisfie his Propheticall office, if he deteined from his Church some Doctrine needful for her to know? How was he faithfull in the house of God as a Sonne, if he came behind Moses his servant,Heb. 3, 5, 6.Heb 3:5Heb 3:6 who brought a perfect patterne from the Mount, for the direction of the smallest things in the Tabernacle? How did he teach us all things when he came, as Ioh. 4.25. if the Church may still coyne new Articles of faith? as Scotus. Before the Lateran Councell Transubstantiation was no Article of faith: it seemes our Saviour left something alone for the Councell of Trent, and the Lateran Councell to determine, and that the Samaritan was deceived.

6. Their blasphemous prayers to Saints, Angels and Relikes, how pull they men from the Mediatour who is but One, and dishonour his Intercession which now he makes for the Saints?1 Tim: 2, 5 Rom: 8, 34 while they have one prayer to Christ, they have twenty to the Virgin. What can be more blasphemous and more derogatory to his power, and glory, than to joyne with him in the administration of his kingdome the Virgin Mary? that hee must dispense justice, but she mercy; yea in the omnipotent worke of his mediation saluting her, and praying unto her by the title of Mediatrix hominum, Mediatresse of men: nay giving her a power farre above him, Iure matris impera, Command p. 103him in the right of a mother. Thus our mighty God and Saviour is become an underling to a poore creature.Tit. 2, 13Titus 2:13

These can be no sound Doctrines, which so dishonour the Sonne of God, and spoyle him of his royalties, as the souldiers did spoile him of his garments,Phil. 2, 9, 10Phil 2:9Phil 2:10 to whom the Father hath given a name above all names, that all tongues should confesse him, and all knees bow unto him. So much for the fourth Rule.

Fifthly, that is the soundest Doctrine, which most restraines corrupt nature and fleshly affections: Tit. 2.11, 12. The grace of God hath appeared, 5. That is most sound Doctrin which is most contrary to corrupt natureteaching us to deny ungodlines and worldly lusts: which is the maine intendment of the discovery of grace. a maine fruit of the Gospell is the crucifying of the flesh with the lusts, Gal. 5, 24 Col. 3, 5Gal 5:24Col 3:5and a mortifying of our members upon earth, which of all things a carnall man cannot brooke. Therefore in all differences of Doctrines, observe which of them presseth most precise obedience to Gods will, which of them gives least toleration to the least offence of God, which of them is most unpleasant and unsavoury to the nature of man, which of them most boulsters and gives liberty to naturall inclination, and you have tryed the truth from errour. For example:

The whole Doctrine of Popery, how pleasing is it to the nature of man, seeing there is nothing in it but a naturall man may performe it without any speciall grace of regeneration? which indeede is the chiefe cause why a great part of the p. 104world is taken with the love of it.

Vanus est labor iqui Scripturis Hupenditur▪ …ius de expresso Et, verbo Dei: nos ipsas Scripturas facessere iubenius, et Deum loquentem potius audiemus, quam ut ad egena is…a element… nos convertamus.1. What a deale of paines cuts it off in reading, studying, and meditating on the Scriptures, while it teacheth, that Ignorance is the mother of devotion, and, it is lost labour which is spent on the Scripture? and while they burne the Scriptures as formerly wicked King Ahaz did, or Antiochus, or Maximinus, calling them the Heretickes Bookes: so as a man may truly say, that the Papists hate the Bible, as a theefe hates the gallowes: This is farre easier than to call after knowledge, and cry after understanding, to seeke her as silver, and to search as after treasures.

2. How can there be devised a more easy faith, and sooner got, than confusedly to beleeve as the Church beleeves, without any distinct knowledge or faith of their owne? A faith got without all paines, and of which we may well say, It is worth nothing; because it is had for nothing: a faith wherein they never neede to looke to the essentiall markes and sound growth of it. This is sooner done than to proove a mans owne selfe whether he be in the faith or no.2 Cor. 13.5.2 Cor 13:5

3. How doth it please nature to magnifie nature, to deny it to be so corrupt and dead as it is, but halfe dead, as the man betweene Iericho and Ierusalem, Luke 10, 30.Luke 10:30to tell it it hath good preparations and abilities of it selfe to conceive and practise much good, and with a little helpe it can keepe the Law, and come out of Gods debt? What man wanting grace would not finde something in nature to bring before God to bring himselfe into request p. 105by? For every naturall man is a Iusticiary. Wheras our Rule saith that it is a new creation, which is of nothing,Eph. 2, 1.Eph 2:1 and a quickening where no life of grace was, yea a death in sinnes and trespasses; and not a recovery as out of a swoone.

4. How pleasing is it to nature, to be tolde and taught, that no paines is required to keepe the heart, nor to resist the first motions to evill, which they say are not evill: that some sinnes are veniall in their nature, put away with a light sigh, a knocke on the breast, or an Ave Mary: that a man may lie in sport or officiously for his advantage; and if hee steale a small thing, it is but a veniall thing? This will please the carnall man farre better than to tell him, that he may not lye for Gods greatest glory, and that the very first thought of stealing the least trifle is damnable. But, what is all this but to speake peace to the wicked man, to whom the Lord saith there is no peace, Esay 57. ult.

5. Who would not be a Papist, if that Doctrine were not prooved false by this Rule, which offers release from sinnes, and from hell; yea offers the whole kingdome of heaven for money? who would not sweare, whore, profane the Lords day, rise up against Magistrates, oppresse, riot, and addict himselfe to all villany, if for a little money he may have a pardon for all his sinnes: or suppose hee must needes goe a while into the kitchin of Purgatory, yet for a little money or lands to the Church and Priests for Masses, he is sure to be remooved to Gods parlour in heaven?

p. 1066. In our whole courses let one Preacher come and call men to a diligent study of the word, or to a strict observing of the whole Saboth, let him seeke to pull out of mens mouthes their owne words, out of their hands their cards, or cuppes, and injoyne them a constant sanctification of the Lords rest; let him call them to the often receiving of the Sacrament, and strict preparation to it: let him call them to circumspection against the least sinne, to zeale and profession in holinesse: oh what a tedious and irksome Doctrine is all this! Now farewell liberty, sports, and all good company; what a precise fellow have wee gotten to make fooles of us, &c! Let another Preacher (as some such there be) come and tell us, A man may doe well enough without so much preaching, and what should private men meddle so much with the Scripture? That to spend the Saboth so religiously and strictly, is Iewish, and not so necessary: That men may take some liberty to play and recreate themselves on the Saboth day: That it is not good to be overforward in religion, for that were to smell of purity, and be too strict, yea wise overmuch: That Ministers may doe well, and winne their people by being good companions: That men be men, not Angels, nor God so strict in so small matters: Here's a man indeede that winnes the spurres, hee carries Townes and Countries after him: Here is a Preacher for our people, as was once said of the Prophet that prophecies of wine and strong drinke. Micah 2, 11Mic 2:11But who is the true Preacher now by our Rule, hee that p. 107carries the generall applause of the multitude, or he that is the greater enemie to the liberty of the flesh? Oh were we wise to apply this Rule, Gods pure ordinances would get strength apace, and our selves should thrive apace by the Doctrine we heare.

The sixth and last Rule for tryall of Doctrines,6 That is the soundest Doctrine that most soundly comforteth distressed consciences is this: That Doctrine which most soundly comforteth distressed consciences, is the soundest, and to be embraced. For the end of all Scripture, Rom. 15.4. is, That we through patience and comfort might have hope: and the Prophet, Psal. 19.8. saith, The testimonies of God rejoyce the heart. The reason why God hath given learned tongues, is, to speake words of comfort to the weary: And most excellent is that in Gal. 6.16.Isay 50 4Isa 50:4 Peace shall be to him that walkes by this rule, and mercy, and upon the Israel of God. The Gospell is a word of peace, and glad tidings of salvation. And therefore that Doctrine which brings the most welcome message to a distressed conscience, is the true Doctrine, most agreeable to the Gospell. To make some application.

1. We teach, that a man may be certaine of his salvation in this life by an ordinary and speciall faith; because faith assureth the soule of pardon of sinne, and present favour of God, and brings in comfort, as Matth. 9.2. Iesus seeing their faith, said, Sonne, be of good comfort, thy sinnes are forgiven thee: it brings peace, and boldnesse with God, Rom. 5.1, 2. it brings in joy of faith unspeakable and glorious, 1 Pet. 1.8. But the Papists, and some amongst p. 108our selves hold there can be no such certainty of salvation, but conjecturall and probable, and deceitfull. Bring this Doctrine to this Rule: A poore soule afflicted in conscience, sees nothing but Gods wrath, and hell ready to swallow him, hee is afraid of damnation which hee knowes he hath deserved: whether hath more comfort, for a Papist to tell him of the unspeakable love of God, here is an emplaster and remedy, but you must not be so presumptuous as to apply it; all this increaseth the torment: or for him that brings the emplaster, to say, here is the unspeakable love of God, the unsearchable grace and merit of Christ, here take and apply it, holde the comfortable possession of Christ, which enrighteth and entitleth you into the unchangeable love of God? Here the heart rests not in the emplaster, but in the application of it: Popish Doctrine is like an emplaster to a broken bone, but kept in the pocket.

2. What uncomfortable Doctrine is it, that they teach us to seeke life in the Law, which is to seeke life in death, because of our weaknesse? Gal. 3.21. If there were a Law that could have given life, righteousnesse should have beene by the Law, Rom. 8.3. The Sonne of God supplyed what was impossible to the Law by the infirmity of our flesh. What an uncomfortable Doctrine then is it, that wee must place our hope in our owne righteousnesse, and that the Gospell is nothing else but a more perfect Law than Moses was? Surely if we ground our joy in our selves, it shall be like that of Israel, p. 109dancing before the Calfe of their owne making, Exod. 32.16. as short and unsound.

3. What an uncomfortable Doctrine is that of falling away from grace, and out of Gods favour? What comfort can I have of my faith and hope, if of a true childe of God to day, I may become a childe of the Divell, and be cast into hell to morrow? What glorious and unspeakable joy can there be in such a perswasion, 1 Pet. 1.8.1 Pet 1:8but rather a desperate feare of finall rejection? No, it is the continuance of our joy that makes it so unspeakable: and this is the sure anchor of our hope, that Gods love is unchangeable,Verse 5. and he preserves us by his power to salvation, saying as Isaac, He is blessed, and hee shall be blessed, Gen. 27.33. and as Pilate in Christs superscription, What I have written, I have written, Iohn 19.22. His Decrees are as the Lawes of the Medes and Persians which cannot be altered, Dan. 6.8. Whom he once loves he loves to the end, Ioh. 13.1. and also upholds them to love him to the end.

4. What an uncomfortable Doctrine is it to a wounded soule, that he must come upon paine of damnation once in a yeere, and confesse all his sinnes to a Priest, against whom hee hath not sinned? hee must confesse a debt to him to whom he owes nothing, and to him who cannot remit it? Which is so farre from being an ease to a wounded conscience, as that it is indeede a very racke and gibbet to it. For, how can he confesse all his sinnes, which himselfe cannot understand? Certainly if no man can number his sinnes, no man can confesse them. David confessed to God,Psal. 19.12.Ps 19:12 and p. 110obtained remission, Psal. 32.5. The Prodigall went from his father, and returned to his father, and confessed, and was received againe, Luk. 15.18, 19, 20.

5. How full of uncomfortablenesse is their Doctrine concerning the Word and Sacraments, the speciall meanes ordeined for our strength and comfort? For the Word: If thy word (saith David) had not beene my comfort I had perished in my trouble. Psal: 129, 92.But Popish Doctrine takes away the word from the people, which is wisdome to the simple, sight to the blinde, light to them that are in darknesse, and life to the dead. What a dismall thing is it for a souldier to be sent to the field against a multitude of powerfull and deadly enemies, but first bereave him of all his weapons?

For the Sacraments: If their Doctrine be true, that the efficacy of the Sacrament depends on the intention of the Priest, who can know when it is effectuall but himselfe? What man knowes whether he receive the Sacrament, or no, or whether the Sacrament doe him any good, seeing he cannot know the Priests intention?

So much for the application of Rules unto Doctrines.

Now to the Rules applyable unto practise.

The first Rule respecteth God, three wayes: 1. from his word, 2. in his presence, 3. for his glory.All actions must be done, 1. By vertue of a word.

I. For the word of God wee must labour to bring to every one of our actions, 1. A precept or commandement, calling for obedience: What p. 111I command, that doe onelyonly: else will be said, Who required these things at your hands? Isay 1.12. 2. A promise confirming us in our obedience; for, as the former gives us a calling and leave, so this gives successe. If thou beest in Gods worke, thou art under his protection, and maist boldly pray for a blessing promised. 3. A threatning, to restraine disobedience, if thou beest either negligent in well-doing, or doing that thou shouldest not. For all these, see one instance, Genes. 6.18, 19. Noah in making the Arke, 1. had a commandement, Make an Arke: 2. A promise, Enter into it, and be safe: 3. A threat, All that enter not shall be drowned. God is the first mover in himselfe, and he must be the first mover in all our motions and actions.

II. As every action must be undertaken by his word, so also it must be done in his presence:2 In Gods presence. Henoch walked with God, Gen. 5.22. David set the Lord alwayes before him, Psal. 16.8. Moses by faith saw him that is invincible, Hebr. 11.27. This will feare us from sinne, as the Iudges eye curbes a malefactour; and quicken us in good duties, because our Masters eye is still upon us: and comfort us in troubles for well-doing, because our Master is with us to save us.

III. As by his word and his sight,3. For Gods glory. 1 Cor. 10, 301 Cor 10:30 so must I undertake every thing even the smallest, for his glory: Whether I eate, or drinke, or whatsoever I doe, I must therein make my selfe serviceable for his glory. This caveat will hinder all things, which would any way dishonour God. Moses will p. 112not leave an hoofe behinde him at Pharaohs request, because hee lookes at Gods glory. Nehemiah for Gods glory seemed to neglect his owne safety and life, chap. 6.11. Should such a man as I fly? Who being as I would goe into the Temple to live? I will not goe.

The second Rule respecteth the action it selfe to be done: and this both for substance and for circumstances.

1. Every action for the substance of it must beseeme the Gospell: Phil. 1.27. OnelyOnly let your conversation be such as beseemeth the Gospell of Christ: our actions must not onelyonly be squared to the rule of the Law, but to the profession of the Gospell. This rule is of large extent, and appliable to every action: and a man should say thus with himselfe, VVhat? is this action honourable to my profession? is it a peece of my generall calling of a Christian? The Gospell is an holy Gospell, and I professing it must passe all my time in all manner of holy conversation, 1 Pet. 1.15.17. Doth this action savour of holinesse? The Gospell is from heaven, and heavenly, and my conversation, if I professe it, must be in heaven, Col. 3.2. Phil. 3.20. Doth this action relish of heavenly-mindednesse, and of a conversation without covetousnesse? To joyne practise with profession, beseemes the Gospell: otherwise, to speake well of religion, without the worke of it, is as if an hungry man should speake of meate when hee hath nothing to eate. Liberall sciences are for contemplation, Divinity and Christianity for practise. We must not content p. 113our selves to see our duties in our places, as we see Citties in a Mappe which we were never acquainted with.

2. Every action must be done well,Every action must be done in due circumstances. in due circumstances: for in things, which in themselves are not sinnes, much sinne lyeth in the undue and unfit circumstances of them. See an instance: Is it not lawfull for a King to number his people, both in respect of tributes, and levying of armies, to impose on them oathes, and services of subjection? Yes:David sinned in numbring the people, how But circumstances made this unlawfull and sinfull in David. 1. Because he did it in pride, to know his power and strength, without cause. 2. Because it was in fleshly confidence, on the multitude of his armie. 3. Because it was in idle curiousity, hee would know that which God would not have knowne, who had promised they should be innumerable. 4. Because he neglected that word and commandement, Exod. 30.12, 13. That when the people were numbred, every one should pay halfe a shekel lest they were destroyed: and so many wayes sinned.

Againe, is it not lawfull for a parent to bewaile the death of his Sonne, especially if violent and untimely, who seemes to be taken away in his sinne, without any testimony of repentance? Yes: But some circumstances made it very unseasonable for David to testifie so great sorrow for Absoloms death, as Ioab wisely signifies, 2 Sam. 19.5. for although he had just cause to mourne for Absolom, because himselfe had beene indulgent, and wanting in his education: and besides, p. 114though he knew by Nathans Ministry, that his sins had brought him into this strait, wherin he could hardly tel whether to overcome or be overcome was more miserable; yet by exceeding in sorrow at that time,Davids mourning for Absolom culpable, 4 reasons. 1. hee seemed not to be so thankfull unto God as he should for victory against seditious persons. 2. He preferred a private affection before the publike safety. 3. He shewed unthankfulnesse to the army, by whose power and perill himselfe and his kingdome was in safety, he shamed the faces of his servants which saved his life. 4. He thought not of the danger of sudden insurrection and present rebellion, which Ioab well perceived, verse 7. So as it was lawfull moderately to mourne, but not with such excesse and testimony as was joyned with offence of his people, with neglect of his owne danger, and with the hazard of publike peace.

But let us now see David who had failed in not observing circumstances, notably graceing himselfe againe in such accurate observance of circumstances, as made him refuse a very lawfull action when the circumstance so required. 2 Sam. 23.17. Being marvelous desirous to drinke of the water of the well of Bethelem, three mighty men brake into the host of the Philistims, and drew water, and brought it to David to drinke. David now had power and neede to drinke it,Why Dauid refused to drinke the water of Bethelhem, 3 reasons. but would not, but powred it out upon the ground before the Lord. 1. Because he would testifie his thankfulnesse to God, who had both given him such men, and also preserved them. Hee is not p. 115proud of them, neither ascribes the happy event to their power or fortitude, but to God. 2. Because (in great wisdome) hee would not have his subjects rashly to thrust themselves into such dangers. He feedes not their rash confidence, but wills them (in effect) to be diligent in avoiding of danger. 3. He would not satisfie his owne desire by the extreame perill of his subjects, but if they by such an hazard overcome their enemies, hee will overcome himselfe, he will shew how deare his subjects lives are unto him.

The third Rule respecteth the Agent:Every action must be done by a due agent in whom three things are requisite. 1. Hee must be a good man, a good tree, else there will be no good fruit. 2. The person must be pleasing in this particular action: and that is, when it is done by faith: for whatsoever is not of faith, is sinne, Rom. 14. ult. Let the action be never so indifferent, never so small, yea never so good, if I doe it with an erroneous or doubtfull conscience, it is sinne to me. 3. Hee must in doing any thing containe himselfe within his speciall calling, 1 Cor. 7.20. Let every man abide in that calling to which hee is called. For many things are wel done, out of duty and office, which same things are sinfull, done without just warrant and calling. Let a thing be never so just, if it be done out of a mans way, it loseth the beauty and justice. Absolom had justly deserved death, but Ioab slew him unjustly, because hee was warned by David to spare him. Now David had the power over his life, so had not Ioab. Elijah calls for fire from heaven against his enemies, and p. 116justly, 2 King. 1.10.12. But if the Apostles attempt it, Luke 9.54. they shall justly be reproved; because even the best examples are not to be followed without divine vocation or calling.How Elias did well in calling for fire from heaven, and not the Apostles. Two Differences. For the difference betweene these holy men lay in the matter of their calling. Elijah knew what spirit he was off, being stirred up by Propheticall instinct, and was certaine of Gods will: but the 1Disciples knew not what spirit they were of, being stirred by an humane spirit lusting after revenge,Luke 9, 45.Luke 9:45 2against the will of God. Besides, Elijah had a singular spirit, and speciall vocation to revenge on Gods enemies: But the office of Christ and his Apostles, was, to save sinners, and bring them to repentance.

To preach the word is a worthy worke, 1 Tim. 3.1. but for a shoo-maker or an artizan to undertake it, is base and unworthy. To baptise the childe of the beleeving parent is most necessary and fit: but for a woman, or a midwife, or private person is neither necessary nor lawfull.

The fourth Rule concerneth our brother, toward whom in all things we must expresse two vertues.

1. Charity and brotherly love.

2. Care of his edification.

I. The Rule of charity is in that precept, Thou shalt love thy neighbour as thy selfe. Matth. 22, 39.Matt 22:39Then looke what I would not (out of sound judgement) have him doe to me,To love our neighbour as our selves, how. I must not doe to him: not offering to him what I would not have offered to my selfe. The meaning of the Rule is, that I must embrace every man with the same kinde of love p. 117wherewith I love my selfe, although I am not alwayes bound to the same degree. For suppose that I be in danger with another friend, I can save one of us two, and but one, here I must save my selfe, and not him. Object. But wee desire in this case, that the other should save us, and not himselfe, and therefore doing as wee would be done unto, wee should save him, and not our selves. Answ. That which we justly desire to be done to us we must doe to others: but this is an unjust desire in this comparison: for God hath ordained degrees of men for degrees of love; first our selves, then the houshold of faith, first our owne families, and then others.

Object. The widow of Sarepta had baked a little floure for her selfe, and she bestowed it on Elijah, when it would not serve them both.

Answ. 1. She certainely knew the meale should serve both her selfe and her sonne, and also the Prophet, partly by divine instinct, and partly by Elijahs words. 2. She had experience by the miracle, that the oyle and floure wasted not, but increased, as Elijah had spoken, 1 King. 17.16.

II. In doing any action in the sight of others, I must have care that I be so farre from scandalizing, that I must edifie my brother. For suppose a thing be in it selfe indifferent, or lawfull; yet if I cannot doe it but I must offend him, I must forbeare. 1 Cor. 8.13. I will never eate flesh while I live, before I will offend my brother. And, Let all things be done to edification, Rom. 14.21.

But this Rule must be understood with these p. 118cautions: 1. It must be a weake brother: 2. to forbeare indifferent things, not necessary duties: 3. forbeare onelyonly for a time, till he may be instructed if he will: 4. in such indifferent things as the life stands not in; our forbearance may not impaire our life or health, for then it loseth indifferency.

If now we shall apply many of our actions to these and the like Rules, we should see the crookednesse of them, which yet we esteeme straight enough. See it in some instances.

I. Men in losses and extraordinary crosses seeke out (as they say) and commonly and boldly runne to the witch or cunning man, and the losing witch is thought a publike good, or commodity to the whole Country where he is. But lay this action to these Rules or any of them. 1. Gods word prohibiteth and threatneth it. 2. For Gods presence: thou hast runne from God to the Divell, and renounced God by depending on Satan for helpe. 3. For Gods glory: thou couldst not more dishonour him than by so doing. 4. For the meanes: thou hast renounced lawfull meanes, sanctified by God, and hast used such as for all worldly gaine should not have beene used. 5. Doth it beseeme the Gospell, or a beleever, to runne in post hast to Satan? Is it because there is no God in Israel? Did Saul ever doe so till God was gone from him? 6. For thy selfe the Agent: thou art a plaine infidell, yea worse than an infidell; there being no cure but by faith in the Divell: thou hast runne out of thy calling, hast cast p. 119off the yoake of God, and by the hand and helpe of the Divell hast avoided the hand of God for the present; to the scandall of thy brethren, and the wounding of thine owne soule.

II. Many addict themselves to many sports and recreations on the Saboth day: Oh the Saboth was made for man, and not man for the Saboth, &c. Mark 2, 27.Mark 2:27But bring this to the forenamed Rules: 1. Where hath God commanded it? Sure we are hee hath commanded the sanctification of the Saboth day, which is the whole and parts: Is this to sanctifie a day to the Lord? 2. Whether maketh more for Gods glory, in whose sight we are, Saboth-dayes duties, or recreations? whether dare wee pray rather for blessing and successe upon? in which have we more comfort, and would have God to finde us in? 3. Whether beseemes a Christian better, who is commanded to cease from his ordinary calling and lawfull vocation, because they destroy the Saboths rest, and much more sports and play lesse necessary? whether is recreation for rest, or labour? Whence wee conclude, that howsoever on the Saboth wee may and must rejoyce, yet our rejoycing must be that of the Iewes, Nehem. 8.12. that they understood the Law, namely in things spirituall and holy.

III. Others worke, and thinke they may, in their callings, in the morning and evening of the Saboth: as some of our tradesmen and shop-keepers. Bring this common practise to this Rule. 1. Gods word is expresse, Thou shalt doe no manner of worke, Ier. 17.21. 2. Hast thou God in thy presence? p. 120he rested from all his worke. 3. Doth it beseeme that profession which is heavenly? Savours it of heavenly contemplation, or base earthlinesse? 4. Art not thou runne out of thy way, seeing thy calling on the Saboth, is, wholly to cease from thy calling, and doe no worke but workes of mercy, and such as serve to preserve the Ministery and Gods worship. 5. Is not the example as wicked as the action, and the hurt to others more than the advantage to thy selfe? 6. The Psalme for the Saboth directly meetes with this objection, Psal. 92.1. It is a good thing to praise the Lord in the morning, and to declare thy truth in the evening and in the night season. 7. If a man plow and thresh on the Saboth day, hee is counted a profaner of it, an Atheist, and so he is: and why not hee also that labours at the racke, or in the mill, or the boate? Alasse the profanesse of our dayes, that he that is drunke, diceth, cardeth, or sweares on the Saboth is counted honest and religious enough; and those that passe their Saboth worse than beasts (which though they can do nothing to sanctifie their rest, yet doe they nothing to profane it) are applauded, whilest conscionable observers of it are scorned.

IV. For resorting to stage-playes, and frequenting of places of idle resort and unlawfull games: which, would men bring to the Rule, they should not be so frequented as they be. 1. Gods word is,Eph. 5, 3.Eph 5:3 that such filthinesse ought not to be named among Christians, much lesse acted: and that we ought to passe away all our time in feare and trembling, p. 1211 Pet. 1.17. 2. God is there present to take account of every idle word: Mat. …2, 36.Matt 2:36and there is the passing of nothing but idle and hurtfull words, against God and man; and an holding of mens eares to them many houres together. 3. Wouldest thou willingly he should take thee at a play, or at cards or dice, when hee comes to judgement? 4. For one speciall circumstance; Are not men there in womens apparell, contrary to Deut. 22.5. 5. For thy selfe, thou art neither in thy generall nor in thy speciall calling, and therefore art out of the way of Gods protection. 6. For thy brethren: as thou maintainest the Players, or gaming houses, or alleyes in an unlawfull calling, so thou offendest others by thy example; especially if thou beest a Master or Magistrate that abettest such ungodly and unlawfull courses, thou sinnest by example, against duty, and decorum. Oh let unthrifts so spend their time, and not thou who shouldest punish and represse them.

V. The last instance concerneth our fashioning our selves in our apparell and behaviours, both to the strange fashions of other countries, or the fantasticall fashion of our owne. 1. Gods word is, Zeph. 1.8. I will visite the Princes and the Kings children, and all such as are clothed with strang apparell. How hath God visited the late strange fashion and coulor of yellow ruffes, both in the deviser and first wearers; on which God hath cast speciall reproach, that in scorne not only chimney-sweepers, but hang-men in their office taken it up: which yet some will not be warned by? p. 1222. Whether doth thy conscience tell thee, that thou art assured,… that strange and fantasticall fashions make thee as comely in Gods eye, and to Iesus Christ whose spouse thou professest thy selfe to be? And whether darest thou say, thou glorifiest God by them? Art thou sure thy conscience is neither erronious nor doubtfull? 3. For the circumstances: hast thou an eye to adorne thy profession, with thy body? Or doth it beseeme the profession of holinesse, to runne through all lightfashions? The Apostle, 1 Tim. 2.9. commands wome… to aray themselves with modestie and good works, as women professing the feare of God. And garments should expresse the hidden man of the heart, … Pet: 3.3, 4and shew the sober fashion of our minds, and not the vain fashions of forrein Countries. 4 For thy own person: do these fashions argue thee to be a beleever, whose cheif care is to adorne the soule? Or canst thou thinke the Lord Iesus can be put on together with such fashions? 5. For thy brethren: how doest thou scandalize them, offending some, provoking others, and bringing a blott of levitie upon thy selfe, whose good name should bee a precious oyntment, Eccles. 7, 3Eccl 7:3and whose course in this behalfe, should favour of grace and gravitie, sutable to the gravest presidents of good and godly women, and the most sober of thy ranke and degree?

Object. Some will be ready to turne off all this which hath ben sayd, replying thus, Alas man! you are too precise your selfe, and you would have vsus so too: wee cannot put on our clothes p. 123without you, nor take any recreation without your leave, no nor yet with it.

Answ. According to the text, Try all things: And can he be too strict or curious that must try every thing, even the least? Let me see that man that thinkes himselfe exempted from this precept, or any of his wayes: No, no, there is a strict Tryall and account behind; and hee shall best fit it, that is strictest in Tryall afore-hand.