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The Doctrines triall. 1 Thes. 5. 21. Try all things: and keep that which is good.
The Doctrines trial. 1 Thebes 5. 21. Try all things: and keep that which is good.
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I Will not enter into any course of repeating that which I taught in my former Sermon.
I Will not enter into any course of repeating that which I taught in my former Sermon.
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This in briefe, to manifest the connexion and order of both; both my two Texts, & Lectures.
This in brief, to manifest the connexion and order of both; both my two Texts, & Lectures.
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In the former we were taught the necessitiy of diligent and respectiue dependance vpon the preaching of the Word,
In the former we were taught the necessitiy of diligent and respective dependence upon the preaching of the Word,
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vnless we will presumptuously and vnwarrantably aduenture our selues vpon the neglect of the ordinarie way, by which God is pleased to collect & gather his, vnto himself.
unless we will presumptuously and unwarrantably adventure our selves upon the neglect of the ordinary Way, by which God is pleased to collect & gather his, unto himself.
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We are now to bee informed, with what wisedome it becommeth vs to behaue our selues in awayting vpon this ordinance of God;
We Are now to be informed, with what Wisdom it becomes us to behave our selves in awaiting upon this Ordinance of God;
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that so wee may reape that good by it, which in the purpose of God is intended in it.
that so we may reap that good by it, which in the purpose of God is intended in it.
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A seruice, in it selfe, and in it owne nature, wholesome & profitable, may yet in the maner of vsing it bee depraued. A service, in it self, and in it own nature, wholesome & profitable, may yet in the manner of using it be depraved.
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Hearing is a very necessarie and an important dutie:
Hearing is a very necessary and an important duty:
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and yet, a man through his owne default may be constant and continuall in it to his hurt, rather then to his benefit.
and yet, a man through his own default may be constant and continual in it to his hurt, rather then to his benefit.
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To the end therefore wee may so attend vpon this exercise of Prophecying, as that thereby wee may be edified in our holy faith, Paul commendeth here vnto vs, two necessarie vertues: 1 Discretion: 2 Constancy. Discretion, to try all things.
To the end Therefore we may so attend upon this exercise of Prophesying, as that thereby we may be edified in our holy faith, Paul commends Here unto us, two necessary Virtues: 1 Discretion: 2 Constancy. Discretion, to try all things.
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Constancy, to holde fast that, which is found vpon tryall to be good.
Constancy, to hold fast that, which is found upon trial to be good.
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To retaine ought in Religion stifly, before a man haue tryed it thorowly, what greater folly? This is wilfulnesse rather and Pertinacy, then true Constancy. Againe;
To retain ought in Religion stiffly, before a man have tried it thoroughly, what greater folly? This is wilfulness rather and Pertinacy, then true Constancy. Again;
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to examine points diligently, and then to neglect them carelesly, what greater vanity? It is a great deale of labour to no vse.
to examine points diligently, and then to neglect them carelessly, what greater vanity? It is a great deal of labour to no use.
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But to sift and scanne that which is heard, exactly, and to maintaine that which is found to holde at the touch resolutely, this is the glory and credit of Christianity.
But to sift and scan that which is herd, exactly, and to maintain that which is found to hold At the touch resolutely, this is the glory and credit of Christianity.
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Of these two points I am now in order to intreat. Concerning the first, this is the Doctrine;
Of these two points I am now in order to entreat. Concerning the First, this is the Doctrine;
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That it is the dutie of those which honour preaching as the meanes appointed for saluation, To try things taught,
That it is the duty of those which honour preaching as the means appointed for salvation, To try things taught,
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before they giue their full and absolute yeelding thereunto:
before they give their full and absolute yielding thereunto:
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Who that lookes vpon the place, but hee will foorthwith conceiue this to bee the doctrine? The aduice of the spirite of God is, that our honouring of prophecying, should bee accompanied with trying it.
Who that looks upon the place, but he will forthwith conceive this to be the Doctrine? The Advice of the Spirit of God is, that our honouring of prophesying, should be accompanied with trying it.
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So respect it, as that you bind not your selues to a receiuing without enquirie, hand ouer head, whatsoeuer is commended by it.
So respect it, as that you bind not your selves to a receiving without enquiry, hand over head, whatsoever is commended by it.
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Heereto is that charge to be referred, of trying the spirits , that is, of examining their persons & doctrines, who professe to speake vnto vs by the Spirit.
Hereto is that charge to be referred, of trying the spirits, that is, of examining their Persons & doctrines, who profess to speak unto us by the Spirit.
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It remaineth vpon record, as an honour to the Nobles of Berea, and it is a rule for vs, that hearing Paul and Silas preach they were diligent in searching,
It remains upon record, as an honour to the Nobles of Berea, and it is a Rule for us, that hearing Paul and Silas preach they were diligent in searching,
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whether the things they spake were so .
whither the things they spoke were so.
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The course of seeking holy knowledge, at the mouthes of those, whose lippes by their calling ought to preserue it , is tearmed by Salomon, a buying of the Truth .
The course of seeking holy knowledge, At the mouths of those, whose lips by their calling ought to preserve it, is termed by Solomon, a buying of the Truth.
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As therefore in buying, it is euery mans wisedome to consider the wares which are tendered to him, how they are conditioned,
As Therefore in buying, it is every men Wisdom to Consider the wares which Are tendered to him, how they Are conditioned,
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and (as Chrysostom saith pithily to this purpose) to go from shop to shop, and from chapman to chapman, to look where hee may haue the best,
and (as Chrysostom Says pithily to this purpose) to go from shop to shop, and from chapman to chapman, to look where he may have the best,
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before hee make a through bargaine:
before he make a through bargain:
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so it ought to bee the care of a prudent Christian, to consider of particulars, which are taught, before he giue them entertainement.
so it ought to be the care of a prudent Christian, to Consider of particulars, which Are taught, before he give them entertainment.
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Take heede how you heare, said our Sauiour ;
Take heed how you hear, said our Saviour;
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Doth not this Take heed in hearing intend a tryall of things heard? Consider two things with me;
Does not this Take heed in hearing intend a trial of things herd? Consider two things with me;
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and the truth, equitie, and necessitie of this doctrine will soone bee yeelded to. The one is the possibilitie of beeing deceiued in our dependance vpon prophecying.
and the truth, equity, and necessity of this Doctrine will soon be yielded to. The one is the possibility of being deceived in our dependence upon prophesying.
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The other is, the danger of mistaking.
The other is, the danger of mistaking.
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The possibility of beeing deceiued, proceeds from two things: 1 Somewhat in them which prophecy: 2. Somewhat in our selues, who listen thereunto.
The possibility of being deceived, proceeds from two things: 1 Somewhat in them which prophecy: 2. Somewhat in our selves, who listen thereunto.
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Touching them which prophecy, there are two sorts by whom there is danger of deceit. 1 Some purpose to deceiue: 2 Some casually may deceiue.
Touching them which prophecy, there Are two sorts by whom there is danger of deceit. 1 some purpose to deceive: 2 some casually may deceive.
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Some purpose to deceiue, whom the Apostle tearmeth, liers in wait to deceiue , and whom hee compares (according to the nature of the Greeke word vsed) to cheaters and false gamesters, who haue deuices by cogging dice, to deceiue the vnskilful.
some purpose to deceive, whom the Apostle termeth, liers in wait to deceive, and whom he compares (according to the nature of the Greek word used) to cheaters and false gamesters, who have devices by cogging dice, to deceive the unskilful.
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These speake peruerse things , and priuily bring in damnable heresies .
These speak perverse things, and privily bring in damnable heresies.
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It hath been an ancient practice of the diuell, to be a lying spirit in the mouthes of some Prophets ;
It hath been an ancient practice of the Devil, to be a lying Spirit in the mouths of Some prophets;
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There haue beene euer some misleading leaders , causers of the people to erre by their lyes ;
There have been ever Some misleading leaders, causers of the people to err by their lies;
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and Saint Peter hath assured vs, that in this particular, the latter times will hold proportion with the former :
and Saint Peter hath assured us, that in this particular, the latter times will hold proportion with the former:
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Still there will be some seedsmen of Tares amongst them that sowe the purer Wheate; some temperers of Leauen, with the sweet lumpe of Gods sacred Truth.
Still there will be Some seedsmen of Tares among them that sow the Purer Wheat; Some temperers of Leaven, with the sweet lump of God's sacred Truth.
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Others there are againe, which may casually deceiue, & they are also of two sorts.
Others there Are again, which may casually deceive, & they Are also of two sorts.
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The one sort are such as may lead the people into error (though perhaps it be not their purpose) throgh their insufficiency, their rawness, their vnskilfulnes, their negligence,
The one sort Are such as may led the people into error (though perhaps it be not their purpose) through their insufficiency, their rawness, their unskilfulness, their negligence,
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for & in the discharge of this great seruice of instructing. Too many such there be, who wanting the tong of the Learned , who lacking Iudgement ,
for & in the discharge of this great service of instructing. Too many such there be, who wanting the tonge of the Learned, who lacking Judgement,
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and skill of right diuiding the word of Truth , & beeing no well taught scribes to the kingdome of heauen ,
and skill of right dividing the word of Truth, & being no well taught Scribes to the Kingdom of heaven,
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and then withall being carelesse of that charge, touching taking heed to Doctrine , do vent many things vnsound & vnsauorie, sometimes things vain & foolish,
and then withal being careless of that charge, touching taking heed to Doctrine, do vent many things unsound & unsavoury, sometime things vain & foolish,
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as the Scripture tearmeth them ordinarily, such as God neuer commanded, nor spake, neither euer came into his minde , wherby the mindes of the simple are deceiued ,
as the Scripture termeth them ordinarily, such as God never commanded, nor spoke, neither ever Come into his mind, whereby the minds of the simple Are deceived,
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and the hearts of the righteous made sad . These be such as Paul calleth Deceiued deceiuers .
and the hearts of the righteous made sad. These be such as Paul calls Deceived deceivers.
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They are beguiled themselues, and so beguile others. I will not be so vncharitable as to range such among purposed deceiuers:
They Are beguiled themselves, and so beguile Others. I will not be so uncharitable as to range such among purposed deceivers:
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yet this I say, they themselues, beeing through vnskilfulnesse and negligence mistaken, & doing the Lords worke more remisly then is fit, they become an occasion of erring vnto others.
yet this I say, they themselves, being through unskilfulness and negligence mistaken, & doing the lords work more remissly then is fit, they become an occasion of erring unto Others.
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When men come to the handling of holy things, not well instructed themselues, and then doe that which they doe, without any great conscience (it may be they doe it for forme,
When men come to the handling of holy things, not well instructed themselves, and then do that which they do, without any great conscience (it may be they do it for Form,
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and binde themselues to speak according to the Times) it cannot bee auoided (though it may be, their hearts are not so nought as to meane deceit) but sometimes others by them shall be in danger to be misled.
and bind themselves to speak according to the Times) it cannot be avoided (though it may be, their hearts Are not so nought as to mean deceit) but sometime Others by them shall be in danger to be misled.
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The second sort of such as casually may deceiue, are euen the best, the most sufficient & faithful Teachers.
The second sort of such as casually may deceive, Are even the best, the most sufficient & faithful Teachers.
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It is possible, that euen such, notwithstanding all their care, may at a time deliuer that which is not safe to entertain.
It is possible, that even such, notwithstanding all their care, may At a time deliver that which is not safe to entertain.
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None since Christ, neither companies of men, nor particular persons, haue had the infallible assistance of the holy Ghost, except the Apostles.
None since christ, neither companies of men, nor particular Persons, have had the infallible assistance of the holy Ghost, except the Apostles.
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Our knowledge here is but in part . In sundry things (as men) wee are many times much mistaken.
Our knowledge Here is but in part. In sundry things (as men) we Are many times much mistaken.
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And it falleth out many times, thorough Gods wise dispensing, that somewhat is reuealed to him which sitteth by, which hee who occupieth the roome of the Teacher, doth not vnderstand;
And it falls out many times, through God's wise dispensing, that somewhat is revealed to him which Sitteth by, which he who occupieth the room of the Teacher, does not understand;
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as is gatherable out of that saying of the Apostle, (1 Cor. 14. 30.) This is the first thing out of which there springs a possibility of being deceiued.
as is gatherable out of that saying of the Apostle, (1 Cor. 14. 30.) This is the First thing out of which there springs a possibility of being deceived.
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The second, is from out of our selues which come to heare.
The second, is from out of our selves which come to hear.
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We are naturally in matters of Religion easily miscaried, by reason of the vanity of minde,
We Are naturally in matters of Religion Easily miscarried, by reason of the vanity of mind,
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and darkness of cogitation, which we haue brought with vs from the Wombe : wee are vnwise by nature and deceiued .
and darkness of cogitation, which we have brought with us from the Womb: we Are unwise by nature and deceived.
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And then what through presumption, trusting too much to our selues, what through a kinde of natiue lothnesse to endure the paynes of Trying, what through an affectation of Nouelty, we are very lyable to deceit, apt to drinke-in error as water,
And then what through presumption, trusting too much to our selves, what through a kind of native loathness to endure the pains of Trying, what through an affectation of Novelty, we Are very liable to deceit, apt to drinke-in error as water,
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and to bee carried vp & downe with euery wind of doctrine . As it is said of vs in the generall, that we are clay to God, and wax to the diuell:
and to be carried up & down with every wind of Doctrine. As it is said of us in the general, that we Are clay to God, and wax to the Devil:
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so may it bee applyed to vs in the particular, that we are hardly wrought to an entertainement of a truth,
so may it be applied to us in the particular, that we Are hardly wrought to an entertainment of a truth,
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but soone wonne to the embracing of an error.
but soon won to the embracing of an error.
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The Iewes in regarde of their vntowardnesse to good, were tearmed stiffe-necked , and a gainesaying people ,
The Iewes in regard of their untowardness to good, were termed Stiffnecked, and a gainsaying people,
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and yet soone turned out of the way which God commanded them ;
and yet soon turned out of the Way which God commanded them;
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and the Galatians were soone remooued to another Gospell , and yet the paynes of forming Christ in them was as a trauailing in birth .
and the Galatians were soon removed to Another Gospel, and yet the pains of forming christ in them was as a travailing in birth.
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Euer since the razing out of vs the image of the God of truth, there hath been in our nature such an affinitie with falshood, that that which S. Paul calls the deceiueableness of vnrighteousnesse , is very preuailing, speedily to entangle vs. That same canker or gangreane of vntruth doth soone seize vpon vs,
Ever since the razing out of us the image of the God of truth, there hath been in our nature such an affinity with falsehood, that that which S. Paul calls the deceiueableness of unrighteousness, is very prevailing, speedily to entangle us That same canker or gangreane of untruth does soon seize upon us,
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and it fretteth apace when it hath once begunne. Hereupon, the bringers in of heresies haue many to follow their damnable wayes :
and it fretteth apace when it hath once begun. Hereupon, the bringers in of heresies have many to follow their damnable ways:
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and Antichrist hath small & great, rich and poore, to receiue his marke .
and Antichrist hath small & great, rich and poor, to receive his mark.
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Now for the danger of erring in matters of this kinde, it is not hard to discouer it.
Now for the danger of erring in matters of this kind, it is not hard to discover it.
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Religion is a matter which concernes the soule, and the euerlasting happiness thereof. A mistaking therefore must needs be followed, with a more then ordinarie hurt.
Religion is a matter which concerns the soul, and the everlasting happiness thereof. A mistaking Therefore must needs be followed, with a more then ordinary hurt.
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I know there are differences and degrees of errors in matters of Religion.
I know there Are differences and Degrees of errors in matters of Religion.
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Some do strike more directly to the heart of piety, and weaken the very maine foundation of faith.
some do strike more directly to the heart of piety, and weaken the very main Foundation of faith.
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Some are not altogether of so dāgerous a nature; being in points of lesse importance. The former are as mortall diseases in the body:
some Are not altogether of so dangerous a nature; being in points of less importance. The former Are as Mortal diseases in the body:
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the other are but as superfluous humours within, or swelling tumours without.
the other Are but as superfluous humours within, or swelling tumours without.
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But yet as in the bodie, smaller griefes, when they are multiplyed and continued, become preiudiciall to the life of the whole:
But yet as in the body, smaller griefs, when they Are multiplied and continued, become prejudicial to the life of the Whole:
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so these inferiour kindes of mistakings, when they are ordinarie & encreased, grow dangerous, to the Maine.
so these inferior Kinds of mistakings, when they Are ordinary & increased, grow dangerous, to the Main.
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A little leauen doth leauen the whole lumpe :
A little leaven does leaven the Whole lump:
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It is applyed by the Apostle, to shew what incōuenience followes the entertainmēt of (as it may seem) a pettie error in the things of God.
It is applied by the Apostle, to show what inconvenience follows the entertainment of (as it may seem) a Petty error in the things of God.
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The withall in the day of tentation, when a man is either before the world called into question for that which he doth professe,
The withal in the day of tentation, when a man is either before the world called into question for that which he does profess,
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or else is sifted and winnowed by Satan, about that which he beleeues;
or Else is sifted and winnowed by Satan, about that which he believes;
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how woefull and hazardous shall his case be, if hee haue taken vp his religion onely (as I may so speake) vpon trust,
how woeful and hazardous shall his case be, if he have taken up his Religion only (as I may so speak) upon trust,
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or raysed it vp out of his owne surmise!
or raised it up out of his own surmise!
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There is neither of these, but will bee a poore ground for him to relie vpon, in the time of Triall.
There is neither of these, but will be a poor ground for him to rely upon, in the time of Trial.
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Small courage shall one haue, to engage his life for that, for which his best proofe is the authority of him from whom he receiued it:
Small courage shall one have, to engage his life for that, for which his best proof is the Authority of him from whom he received it:
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and it will not be easie to answer the diuell, by alleadging the name of a man,
and it will not be easy to answer the Devil, by alleging the name of a man,
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vnlesse he be able to iustifie his Tenent by diuine authoritie.
unless he be able to justify his Tenent by divine Authority.
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So then, if either we consider the easinesse of erring in matters of Religion, or the perill of mistaking therin, we must needes acknowledge this doctrine, touching the Triall of doctrines, to be true.
So then, if either we Consider the easiness of erring in matters of Religion, or the peril of mistaking therein, we must needs acknowledge this Doctrine, touching the Trial of doctrines, to be true.
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How shall this easiness to erre bee preuented? how shall this danger of not going aright be auoided? but by this one course of considering all things,
How shall this easiness to err be prevented? how shall this danger of not going aright be avoided? but by this one course of considering all things,
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and of examining each point, before wee build vpon it as a certaintie.
and of examining each point, before we built upon it as a certainty.
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The diuell labours to poison the fountain of Truth (the publicke Ministrie) so that oft times there streame euen from it very dangerous conceits:
The Devil labours to poison the fountain of Truth (the public Ministry) so that oft times there stream even from it very dangerous conceits:
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and the olde saying may bee well applyed to our profession, Many good inches, but few good ploughmen: and the old saying may be well applied to our profession, Many good inches, but few good ploughman:
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So, many aduenturers to speake from the pulpit;
So, many adventurers to speak from the pulpit;
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not so many who obserue the rule, of speaking as the words of God , and then the best somtimes are ouershot.
not so many who observe the Rule, of speaking as the words of God, and then the best sometimes Are overshot.
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I remēber what we learned when we were boyes; How one Cannius was cozened in the buying of a garden in an Iland.
I Remember what we learned when we were boys; How one Cannius was cozened in the buying of a garden in an Island.
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The seller first inuited him to it, and for that day hired diuers fishermen, to attend the banks with boates and nets,
The seller First invited him to it, and for that day hired diverse fishermen, to attend the banks with boats and nets,
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and to bring in plenty of fish, and to lay it at his feet, making Cannius beleeue (who wondered at it) that it was the royalty of the place,
and to bring in plenty of Fish, and to lay it At his feet, making Cannius believe (who wondered At it) that it was the royalty of the place,
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and that that seruice was due to him, as Lord of the garden, whensoeuer he came thither.
and that that service was due to him, as Lord of the garden, whensoever he Come thither.
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Cannius beleeuing him, and being much in loue with such a commodity, would needes haue the garden,Cannius believing him, and being much in love with such a commodity, would needs have the garden,
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and paid for it to the purpose.
and paid for it to the purpose.
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Shortly after, he had a disposition, to let some of his friends see what a purchase hee had made,
Shortly After, he had a disposition, to let Some of his Friends see what a purchase he had made,
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and brought them to the garden to bee merry, making full account that the fishermen would bee there, both to shew him pastime,
and brought them to the garden to be merry, making full account that the fishermen would be there, both to show him pastime,
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& to present him with a tribute of fish.
& to present him with a tribute of Fish.
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When hee saw neither boate, nor fisherman, nor net, hee asked his neighbours whether it where holy-day with fishermen:
When he saw neither boat, nor fisherman, nor net, he asked his neighbours whither it where holiday with fishermen:
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They answered none that they knew of;
They answered none that they knew of;
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and added withall, that they wondred at the late resorte of fishermen there, as a thing vnvsuall in that place.
and added withal, that they wondered At the late resort of fishermen there, as a thing unusual in that place.
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Vpon this, Cannius perceiued hee was cozened: but it was too late; he could not helpe it.
Upon this, Cannius perceived he was cozened: but it was too late; he could not help it.
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And thus may an heedless person be deceiued in his dependance vpō Gods ordināce:
And thus may an heedless person be deceived in his dependence upon God's Ordinance:
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He may meet with some crafty Pythius (for so was hee called who deceiued Cannius) who may commend a doctrine to him,
He may meet with Some crafty Pythius (for so was he called who deceived Cannius) who may commend a Doctrine to him,
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and set it out with many plausible tearmes, as if it were of such and such excellent vse for a mans soule;
and Set it out with many plausible terms, as if it were of such and such excellent use for a men soul;
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which yet, when it is brought to triall shall be found to yeelde out no such matter as was promised.
which yet, when it is brought to trial shall be found to yield out no such matter as was promised.
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Thus still may this point be amplified, touching the possibilitie to receiue infection, euen by preaching:
Thus still may this point be amplified, touching the possibility to receive infection, even by preaching:
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to which when we shall ioyne our owne aptnesse to be misled, and the perill of going awry, the generall point must needes bee yelded to;
to which when we shall join our own aptness to be misled, and the peril of going awry, the general point must needs be yielded to;
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namely, that in receiuing of doctrines ▪ Trying ought to goe before Trusting;
namely, that in receiving of doctrines ▪ Trying ought to go before Trusting;
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we must labour to bee sure that which we intend to keepe is good, before wee set vpon the keeping of it as good.
we must labour to be sure that which we intend to keep is good, before we Set upon the keeping of it as good.
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This point of doctrine, makes to the discouerie (I wish also it may so please God, to the recouerie) of three great euils, which are very preuailing,
This point of Doctrine, makes to the discovery (I wish also it may so please God, to the recovery) of three great evils, which Are very prevailing,
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and very vniuersall in these our Times. 1 Wilfulnesse. 2 Carelesness. 3 Vnskilfulnesse. The first of these is a froward humour. The second, a negligent humor. The third, a sottish humour.
and very universal in these our Times. 1 Wilfulness. 2 Carelessness. 3 Unskilfulness. The First of these is a froward humour. The second, a negligent humour. The third, a sottish humour.
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They are ouercomne with the first, who plead for their excuse, in either not hearing, or not crediting any whom they heare;
They Are ouercomne with the First, who plead for their excuse, in either not hearing, or not crediting any whom they hear;
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the variety of opinions to bee found among preachers, and the possibility of beeing deceiued by dependance on them;
the variety of opinions to be found among Preachers, and the possibility of being deceived by dependence on them;
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scarcely two of them of a minde (say some) and therefore my resolution is, I will beleeue none.
scarcely two of them of a mind (say Some) and Therefore my resolution is, I will believe none.
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How doth this agree with the Rule of Trying all things? It is not the counsell of the holy Ghost,
How does this agree with the Rule of Trying all things? It is not the counsel of the holy Ghost,
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because there is a spirit of errour in the mouthes of many, and the best learned may mistake, therefore cease to hear;
Because there is a Spirit of error in the mouths of many, and the best learned may mistake, Therefore cease to hear;
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but because it is thus, be sure to try. This bindes to iudiciall hearing, it giues no warrant to desist from hearing.
but Because it is thus, be sure to try. This binds to judicial hearing, it gives no warrant to desist from hearing.
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Wilt thou rather starue, because of a possibility to bee poysoned? or goe naked and neere the winde,
Wilt thou rather starve, Because of a possibility to be poisoned? or go naked and near the wind,
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because in the shops of them that sell, thou mayst be cozened? or lie downe in the streete,
Because in the shops of them that fell, thou Mayest be cozened? or lie down in the street,
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or by the hedge, because (perhaps) thou maist either goe wrong, or stumble on the way? Our Sauiour would haue his Disciples learn and inquire,
or by the hedge, Because (perhaps) thou Mayest either go wrong, or Stumble on the Way? Our Saviour would have his Disciples Learn and inquire,
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and seeke to bee sure what he was, though some saide one thing, some another, touching him .
and seek to be sure what he was, though Some said one thing, Some Another, touching him.
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That I may bee deceiued, must encrease my care, not ouerthrow my diligence.
That I may be deceived, must increase my care, not overthrow my diligence.
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Now touching the second euill, of carelessenesse, it is to be seene in those, who are apt to take all for sound & good, which is deliuered.
Now touching the second evil, of carelessness, it is to be seen in those, who Are apt to take all for found & good, which is Delivered.
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If they can countenance that which they seeme to maintaine, with the name of a Teacher,
If they can countenance that which they seem to maintain, with the name of a Teacher,
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or say, it was deliuered at a Sermon, they thinke it is enough.
or say, it was Delivered At a Sermon, they think it is enough.
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Especially there is euen a kinde of Idolatry committed by some, in selling themselues so to some mens iudgements, that they doe in a manner repute euery word an Oracle which they speake.
Especially there is even a kind of Idolatry committed by Some, in selling themselves so to Some men's Judgments, that they do in a manner repute every word an Oracle which they speak.
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It is sufficient for them, if such or such a man hath said it.
It is sufficient for them, if such or such a man hath said it.
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This is euen a spice of that which Saint Paul tearmes a being seruants to men, .
This is even a spice of that which Saint Paul terms a being Servants to men,.
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It is to haue ones faith more in the wisedome of man, then in the power of God .
It is to have ones faith more in the Wisdom of man, then in the power of God.
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Let a man esteme of vs, as the ministers of God , but yet, not as men in whom, but by whom, you belieue .
Let a man esteem of us, as the Ministers of God, but yet, not as men in whom, but by whom, you believe.
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Were he an Angel from heauen, yet his Gospel must bee looked into . Hearken to a matter because wee say it;
Were he an Angel from heaven, yet his Gospel must be looked into. Harken to a matter Because we say it;
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so much wee may chalenge by our place: but doe not belieue it, vntill you knowe vpon what ground wee haue spoken it.
so much we may challenge by our place: but do not believe it, until you know upon what ground we have spoken it.
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Could wee once work a conscience of this dutie in our hearers, many who doe now despise our doctrine, would then approoue it;
Could we once work a conscience of this duty in our hearers, many who do now despise our Doctrine, would then approve it;
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and they which doe approoue it, would finde ten times more sweetnesse in it then they doe.
and they which do approve it, would find ten times more sweetness in it then they do.
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But now commeth the third euill, at the least as bad as the two former, and that is vnskilfulnesse. This reacheth farre.
But now comes the third evil, At the least as bad as the two former, and that is unskilfulness. This reaches Far.
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For, besides, that they who are guilty of the two before named, are also chargeable with this;
For, beside, that they who Are guilty of the two before nam, Are also chargeable with this;
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euen they who are better disposed, and haue a kinde of inclination to the dutie of Triall,
even they who Are better disposed, and have a kind of inclination to the duty of Trial,
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yet want that skill, and ablenesse for it, which is necessarie.
yet want that skill, and ableness for it, which is necessary.
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It is not easie, no not among the best professors, to finde a man that hath an exercised wit, to discerne both good and euill .
It is not easy, no not among the best professors, to find a man that hath an exercised wit, to discern both good and evil.
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A witty and ingenious man, well spoken, and able to carry a matter handsomely, & to set it out with a smooth and pleasing phrase, would soone deceiue euen a great many of those which meane well.
A witty and ingenious man, well spoken, and able to carry a matter handsomely, & to Set it out with a smooth and pleasing phrase, would soon deceive even a great many of those which mean well.
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Quickly might a man of Arts and Parts, make many of vs to stagger, euen touching those very things which hitherto haue gone with vs for currant,
Quickly might a man of Arts and Parts, make many of us to stagger, even touching those very things which hitherto have gone with us for currant,
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and wherein we haue seemed very confident.
and wherein we have seemed very confident.
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A man might so lap vp the poisonous drugs of Poperie, and so gild them ouer with the seeming allowance of Scripture,
A man might so lap up the poisonous drugs of Popery, and so gild them over with the seeming allowance of Scripture,
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& of hore-headed Antiquity, that euen the greatest part would soone swallow them downe without suspicion.
& of hore-headed Antiquity, that even the greatest part would soon swallow them down without suspicion.
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This is a truth, but a lamentable truth.
This is a truth, but a lamentable truth.
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What pittie is it, that after this long Sunneshine of the Gospel in this Land, there should be so many, who but (as Saint Peters tearme is) see glimmeringly,
What pity is it, that After this long Sunshine of the Gospel in this Land, there should be so many, who but (as Saint Peter's term is) see glimmeringly,
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and vncertainely, like one who cannot see a farre of , in matters of Religion;
and uncertainly, like one who cannot see a Far of, in matters of Religion;
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and like Zebut in the holy storie, either take men to be but the shadowes of mountaines,
and like Zebut in the holy story, either take men to be but the shadows of Mountains,
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or the shadowes of mountaines to be men .
or the shadows of Mountains to be men.
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They know not what to make of many things, what to conceiue, or how to determine.
They know not what to make of many things, what to conceive, or how to determine.
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And as Absalom and the Elders of Israel, at the first gaue a generall approbation to Ahitophels aduice, and were ready to follow it,
And as Absalom and the Elders of Israel, At the First gave a general approbation to Ahithophel Advice, and were ready to follow it,
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but by and by, said the counsell of Hushai the Archite was a great deale better, and so did accordingly :
but by and by, said the counsel of Hushai the Architect was a great deal better, and so did accordingly:
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so they who now say, Surely this is the truth which we must bide by, within a while are apt to cry out,
so they who now say, Surely this is the truth which we must bide by, within a while Are apt to cry out,
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Nay but this is the better, and like the Lystrians in the story, bee ready to cast him out, whom in the beginning they did magnifie .
Nay but this is the better, and like the Lystrians in the story, be ready to cast him out, whom in the beginning they did magnify.
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Must I not heere say with the Apostle, Shall I praise you in this? in this I praise you not .
Must I not Here say with the Apostle, Shall I praise you in this? in this I praise you not.
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Now happie might I account my selfe, if the doctrine which I haue framed out of this Text might become a purgatiue receit,
Now happy might I account my self, if the Doctrine which I have framed out of this Text might become a purgative receipt,
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for the remoouing of these three malignant humors;
for the removing of these three malignant humours;
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then the which, I professe I know none, which doe more preiudice the good concoction of that heauenly & wholesome doctrine which is taught vs. If we can say, this Text is not the word of God,
then the which, I profess I know none, which do more prejudice the good concoction of that heavenly & wholesome Doctrine which is taught us If we can say, this Text is not the word of God,
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or that it hath no authority to binde vs, or that it doth not directly make against these 3 corruptiōs, I see no cause but wee may cherish them,
or that it hath no Authority to bind us, or that it does not directly make against these 3 corruptions, I see no cause but we may cherish them,
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and maintain our selues in them:
and maintain our selves in them:
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but otherwise, it becommeth vs vpon the paine of the most High his displeasure, to cast aside all either frowardnesse,
but otherwise, it becomes us upon the pain of the most High his displeasure, to cast aside all either frowardness,
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or neglect in this matter, and to labour to haue skill in the performance of this Trying dutie.
or neglect in this matter, and to labour to have skill in the performance of this Trying duty.
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We disclaime all Lordship ouer your faith , we are set set on work for the seruice of your faith , not for commanding it.
We disclaim all Lordship over your faith, we Are Set Set on work for the service of your faith, not for commanding it.
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We leaue it to Papists, to tyrannize ouer mens thoughts in matters of Religion, and to require the people to lappe vp their faith in the generall beleeuing of the Church.
We leave it to Papists, to tyrannise over men's thoughts in matters of Religion, and to require the people to lap up their faith in the general believing of the Church.
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Wee desire you to Try, we beseech you to enquire, wee would faine bring you to stand in the wayes and aske , wee knowe you can neuer till then haue stablished hearts ;
we desire you to Try, we beseech you to inquire, we would feign bring you to stand in the ways and ask, we know you can never till then have established hearts;
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you can neuer attaine to that of beeing fully perswaded euery man in his owne minde :
you can never attain to that of being Fully persuaded every man in his own mind:
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and when you shall doe this, you will say to vs, who haue preached to you,
and when you shall do this, you will say to us, who have preached to you,
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as the Samaritanes said to the woman, Now wee beleeue not, because of your sayings,
as the Samaritans said to the woman, Now we believe not, Because of your sayings,
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for we haue found it our selues, and knowe that this and this is so indeed :
for we have found it our selves, and know that this and this is so indeed:
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or after after some such sorte as the Queene of the South said to Salomon; The sweetenesse which wee now feele in Religion farre exceedeth your reporte .
or After After Some such sort as the Queen of the South said to Solomon; The sweetness which we now feel in Religion Far exceeds your report.
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Now because, if I should winne you all to a resolution of Trying doctrines, and then leaue you doubtfull how and which way to performe it, my course would be vnprofitable:
Now Because, if I should win you all to a resolution of Trying doctrines, and then leave you doubtful how and which Way to perform it, my course would be unprofitable:
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therefore you shall giue mee leaue to bestowe some paines that way, and to giue some necessarie directions in that behalfe.
Therefore you shall give me leave to bestow Some pains that Way, and to give Some necessary directions in that behalf.
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That there is a meanes to attain to some sufficiency for the discharge of this seruice,
That there is a means to attain to Some sufficiency for the discharge of this service,
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why shold I go about to proue? God would neuer bid vs Try, if it were not possible for vs to be able to Try.
why should I go about to prove? God would never bid us Try, if it were not possible for us to be able to Try.
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Now all Triall of doctrine must bee by some Rule. The Greeke word here translated Try, betokens, such a triall as Gold-smiths vse touching metall;
Now all Trial of Doctrine must be by Some Rule. The Greek word Here translated Try, betokens, such a trial as Goldsmiths use touching metal;
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for the discerning whereof they haue a touchstone, at which that which will not hold, is reiected and laide by as counterfeit.
for the discerning whereof they have a touchstone, At which that which will not hold, is rejected and laid by as counterfeit.
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A touchstone there must be sought, for this businesse.
A touchstone there must be sought, for this business.
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And when wee haue found it, we must vnderstand how to make vse of it, to that end.
And when we have found it, we must understand how to make use of it, to that end.
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The maine Touch by which all doctrine must be tryed, and by which it must either stand or fall, is the will of God reuealed in the Scriptures.
The main Touch by which all Doctrine must be tried, and by which it must either stand or fallen, is the will of God revealed in the Scriptures.
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Bring them to the Law, and to the Testimonie (saide the Oracle of God of olde) and consider whether they speake according to that word .
Bring them to the Law, and to the Testimony (said the Oracle of God of old) and Consider whither they speak according to that word.
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By this our Sauiour himselfe was content to be tryed ; By this the preaching of Paul and Silas at Thessalonica was tryed . Religious doctrines are Gods matters:
By this our Saviour himself was content to be tried; By this the preaching of Paul and Silas At Thessalonica was tried. Religious doctrines Are God's matters:
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and shall wee haue a better then God to be tryed by, in the things of God? and how shall wee knowe what is Gods minde in a matter of doctrine,
and shall we have a better then God to be tried by, in the things of God? and how shall we know what is God's mind in a matter of Doctrine,
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but by the Scripture? Excellently spake he, who called the Scripture the heart and soule of God;
but by the Scripture? Excellently spoke he, who called the Scripture the heart and soul of God;
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and he who affirmed that God hath left for vs in the Scriptures, a Fortresse against errours. and he who affirmed that God hath left for us in the Scriptures, a Fortress against errors.
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Let Papists (if they will needes) persist in their blasphemous disclaiming the triall of the Scripture, accounting Traditions to bee the touchstone of doctrine, & the Foundation of faith,
Let Papists (if they will needs) persist in their blasphemous disclaiming the trial of the Scripture, accounting Traditions to be the touchstone of Doctrine, & the Foundation of faith,
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and reputing the Scriptures to bee rather a kinde of Store-house for aduice in matters of Religion;
and reputing the Scriptures to be rather a kind of Storehouse for Advice in matters of Religion;
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yet we will euer account them the Diuine beame, and the most exact balance, and approoue that course of that great Constantine, exhorting the Fathers assembled in the Nicene Councell, to take the resolution of things in question, out of the diuinely inspired writings. yet we will ever account them the Divine beam, and the most exact balance, and approve that course of that great Constantine, exhorting the Father's assembled in the Nicene Council, to take the resolution of things in question, out of the divinely inspired writings.
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And let men learne heer by the way, how necessary it is for them, if they would be rightly grounded in Religion, to be well acquainted with the Scriptures.
And let men Learn her by the Way, how necessary it is for them, if they would be rightly grounded in Religion, to be well acquainted with the Scriptures.
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Our Sauiours rule can neuer faile: You are deceiued, not knowing the Scriptures .
Our Saviour's Rule can never fail: You Are deceived, not knowing the Scriptures.
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God forbid, we should vnder any pretext dishearten you in your care to turne ouer Gods book.
God forbid, we should under any pretext dishearten you in your care to turn over God's book.
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Let profanenesse, and poperie cast reproches, vpon diligence and ordinariness;
Let profaneness, and popery cast Reproaches, upon diligence and ordinariness;
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herein we the Ministers of Christ, shall rather call vpon you as Chrysostome of olde did vpon his hearers, Heare O you men of the world, get you Bibles.
herein we the Ministers of christ, shall rather call upon you as Chrysostom of old did upon his hearers, Hear Oh you men of the world, get you Bibles.
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It is saith another of the Ancients, of all torments, the greatest to the diuells, if they see a man giuen to the reading of the Scriptures. It is Says Another of the Ancients, of all torments, the greatest to the Devils, if they see a man given to the reading of the Scriptures.
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We would reioyce to see those dayes spoken of in Storie, wherein the secrets of the Scriptures should bee familiarly knowne to Taylors, Smithes, Weauers, Seamsters, Deluers, Neatheards, &c. and of which Hierome speaks, wherein euen seely women were wont to contend who should learne without booke most Scripture.
We would rejoice to see those days spoken of in Story, wherein the secrets of the Scriptures should be familiarly known to Tailors, Smith's, Weavers, Seamsters, Delvers, Neatherds, etc. and of which Jerome speaks, wherein even silly women were wont to contend who should Learn without book most Scripture.
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Neuer will wee holde with that blasphemous Papist, that it was the inuention of the diuell to permit the people to read the Bible:
Never will we hold with that blasphemous Papist, that it was the invention of the Devil to permit the people to read the bible:
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but we will still presse you with that of the Apostle, Let the word of Christ dwell plentiously in you .
but we will still press you with that of the Apostle, Let the word of christ dwell plenteously in you.
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Thus haue wee found the touchstone: let vs now enquire how it must bee vsed.
Thus have we found the touchstone: let us now inquire how it must be used.
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A little childe, or a foole may easily finde a touchstone, and yet when he hath it, not know what to doe with it, more then with an other ordinarie pibble.
A little child, or a fool may Easily find a touchstone, and yet when he hath it, not know what to do with it, more then with an other ordinary pebble.
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Though the Scripture bee not so common as it should, yet it is conuersed with by more,
Though the Scripture be not so Common as it should, yet it is conversed with by more,
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then can tell how to turn it vnto good.
then can tell how to turn it unto good.
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This then shall be the next parte of my taske, to shew how the Scripture may bee made vse of, for the Tryall of doctrines.
This then shall be the next part of my task, to show how the Scripture may be made use of, for the Trial of doctrines.
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And heere there are two things considerable. 1 How he must be qualified, who aduentureth to meddle with the Scripture. 2 How beeing so qualified as is necessarie, hee may be able to apply it to this vse.
And Here there Are two things considerable. 1 How he must be qualified, who adventureth to meddle with the Scripture. 2 How being so qualified as is necessary, he may be able to apply it to this use.
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First, whoso puts his hand to the Scripture in desire to get skill by it,
First, whoso puts his hand to the Scripture in desire to get skill by it,
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so, as that by the helpe thereof he may be able to examine doctrines, it is meet especially that hee be a man of an humble spirit.
so, as that by the help thereof he may be able to examine doctrines, it is meet especially that he be a man of an humble Spirit.
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They bee the humble, to whom the Lord giueth grace , hee dwelleth with such , hee teacheth his way to such, to them he reuealeth his secrets :
They be the humble, to whom the Lord gives grace, he dwells with such, he Teaches his Way to such, to them he Revealeth his secrets:
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a man must humble himselfe, that hee may walke with his God .
a man must humble himself, that he may walk with his God.
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It is a good speech of Augustines, The doctrine of the Scripture is so tempered, that there is no man but may draw thence sufficient for himselfe, prouided that he come vnto it with Deuotion.
It is a good speech of Augustine's, The Doctrine of the Scripture is so tempered, that there is no man but may draw thence sufficient for himself, provided that he come unto it with Devotion.
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Now, that which the Scripture meaneth by humblenes of spirit in this case, and Augustine by Deuotion, is this;
Now, that which the Scripture means by humbleness of Spirit in this case, and Augustine by Devotion, is this;
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A yeelding of a mans selfe ouer to bee taught of God, out of a resolued and strong opinion, that he is of himselfe but a foole in the things of God.
A yielding of a men self over to be taught of God, out of a resolved and strong opinion, that he is of himself but a fool in the things of God.
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This is that which the Apostle calleth a beeing a foole, to the end that he may be wise .
This is that which the Apostle calls a being a fool, to the end that he may be wise.
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They be the simple, to whom the word of the Lord giues sharpnesse of wit .
They be the simple, to whom the word of the Lord gives sharpness of wit.
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The summe is this in a word (that I may not dwel vpon this particular);
The sum is this in a word (that I may not dwell upon this particular);
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Except a man be sensible in himselfe of mans natiue dulnesse in the matters of God, of the vnfitness of his reason to iudge and to determine in points of that nature,
Except a man be sensible in himself of men native dulness in the matters of God, of the unfitness of his reason to judge and to determine in points of that nature,
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and so resolue to submit himselfe wholly to be taught of God, and to conforme himselfe and to subdue his thoughts,
and so resolve to submit himself wholly to be taught of God, and to conform himself and to subdue his thoughts,
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and to frame them to that which hee shall reueale, it is vnpossible that he should euer, be by the Scriptures made wise vnto saluation.
and to frame them to that which he shall reveal, it is unpossible that he should ever, be by the Scriptures made wise unto salvation.
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Now the best euidence of ones being furnished with this worthy quality, is his binding himselfe not to looke into the Scripture without praier.
Now the best evidence of ones being furnished with this worthy quality, is his binding himself not to look into the Scripture without prayer.
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Thus did Dauid bewray the meekenesse of his spirit, by begging of God to open his eyes, to see the wonders of the Law , by praying him to giue him vnderstanding , to teach him good iudgement and knowledge .
Thus did David bewray the meekness of his Spirit, by begging of God to open his eyes, to see the wonders of the Law, by praying him to give him understanding, to teach him good judgement and knowledge.
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This shewed Dauid to haue renounced all opinion of his owne sufficiency, and to haue resigned himselfe ouer wholly to the Lords guidance.
This showed David to have renounced all opinion of his own sufficiency, and to have resigned himself over wholly to the lords guidance.
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Hee would not trust himselfe in wading into these depthes: but in more then a iealousie ouer himselfe, hee cast himselfe altogether vpon God.
He would not trust himself in wading into these depths: but in more then a jealousy over himself, he cast himself altogether upon God.
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It is but as Paul calleth it, vaine iangling , and science falsely so called , a kind of frothie knowledge, whatsoeuer men get out of the Scripture, aduenturing on it, without this quality.
It is but as Paul calls it, vain jangling, and science falsely so called, a kind of frothy knowledge, whatsoever men get out of the Scripture, adventuring on it, without this quality.
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Determine if thou wouldest get ought out of Gods booke, by which thy soule may bee satisfied as with marow and fatnesse, neuer to betake thy selfe to the vse of it,
Determine if thou Wouldst get ought out of God's book, by which thy soul may be satisfied as with marrow and fatness, never to betake thy self to the use of it,
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but to vrge that vpon thy selfe, which the woman of Samaria, scoffingly said to Christ, Thou hast nothing to draw with,
but to urge that upon thy self, which the woman of Samaria, scoffingly said to christ, Thou hast nothing to draw with,
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and the well is deepe , without thee O Lord, I shall depart empty away.
and the well is deep, without thee Oh Lord, I shall depart empty away.
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God must bee prayed vnto, and wee must say with the Apostles, Lord shew vs this parable.
God must be prayed unto, and we must say with the Apostles, Lord show us this parable.
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Now when a man is thus addressed and prepared with an humble, yeelding, and resigned spirit, his next care must be, to be furnished out of the Scripture with some matter of Rule, by which hee may still in his hearing course, make that tryall which is necessarie.
Now when a man is thus addressed and prepared with an humble, yielding, and resigned Spirit, his next care must be, to be furnished out of the Scripture with Some matter of Rule, by which he may still in his hearing course, make that trial which is necessary.
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This matter of Rule, I may thus distinguish; It is either more generall, or more speciall and particular.
This matter of Rule, I may thus distinguish; It is either more general, or more special and particular.
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The more generall matter of Rule, is the doctrine of Catechisme. I will shew you what I meane hereby.
The more general matter of Rule, is the Doctrine of Catechism. I will show you what I mean hereby.
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There is a thing, which Paul in one place calleth the Forme of doctrine ; in another, the Patterne of wholesome words ;
There is a thing, which Paul in one place calls the Form of Doctrine; in Another, the Pattern of wholesome words;
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else where, The doctrine of the beginning of Christ .
Else where, The Doctrine of the beginning of christ.
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It is a certaine frame of sacred Truth, raysed out of plaine, direct, and vnquestiond Texts of holy Scripture, manifesting by the way of abridgement, the order and course of mans saluation, to whom he must looke vp for it,
It is a certain frame of sacred Truth, raised out of plain, Direct, and vnquestiond Texts of holy Scripture, manifesting by the Way of abridgement, the order and course of men salvation, to whom he must look up for it,
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and by what way & meanes he must come to it.
and by what Way & means he must come to it.
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He which doth not beginne at this, shall neuer come vnto that in Religion, which is called the Certainty .
He which does not begin At this, shall never come unto that in Religion, which is called the Certainty.
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There was a course of teaching this in the Apostles dayes, as may be gathered out of Heb 6. 1. and hath beene continued in all well gouerned Churches euer since.
There was a course of teaching this in the Apostles days, as may be gathered out of Hebrew 6. 1. and hath been continued in all well governed Churches ever since.
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And I am verely perswaded, that one speciall reason, why both many, who are for profession Diuines, are staggering and vncertaine,
And I am verily persuaded, that one special reason, why both many, who Are for profession Divines, Are staggering and uncertain,
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and various in pointes of diuinity, and subiect to drawing this way, and that way, either by the Times,
and various in points of divinity, and Subject to drawing this Way, and that Way, either by the Times,
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or by such Authors as they meete with;
or by such Authors as they meet with;
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and diuers also of our people, of all rankes are so vnsettled, and so by and by puzled, vpon the raising vp of a new or strange point of doctrine, is, they were neuer well broght vp in the grounds of Chatechisme.
and diverse also of our people, of all ranks Are so unsettled, and so by and by puzzled, upon the raising up of a new or strange point of Doctrine, is, they were never well brought up in the grounds of Catechism.
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And it is a great errour both amongst vs Ministers, that this kinde of Teaching is so little in our practice;
And it is a great error both among us Ministers, that this kind of Teaching is so little in our practice;
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& amongst the people, that where it is vsed it is so little in esteem.
& among the people, that where it is used it is so little in esteem.
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Neuer shall a man bee other then raw in Religion, that was not well seasoned with the first rudiments.
Never shall a man be other then raw in Religion, that was not well seasoned with the First rudiments.
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These must be to him like the patternes which some craftsmen haue, by which they proportion out their worke:
These must be to him like the patterns which Some craftsmen have, by which they proportion out their work:
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That which they heare, if it hold not agreement with these principles, it must be reiected as vnsound.
That which they hear, if it hold not agreement with these principles, it must be rejected as unsound.
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These our daies afford many helpes in this kinde, and our neglect herein is the more without excuse.
These our days afford many helps in this kind, and our neglect herein is the more without excuse.
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If you shall giue this point, but a little time and roome in your thoughts to bee here considered of, I make no doubt,
If you shall give this point, but a little time and room in your thoughts to be Here considered of, I make no doubt,
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but you will all confesse it to bee true.
but you will all confess it to be true.
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Now the more speciall and particular Rule, is either for the deciding of the great question betwixt vs and papists,
Now the more special and particular Rule, is either for the deciding of the great question betwixt us and Papists,
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or for our direction and settlement in that ordinarie preaching which is amongst our selues.
or for our direction and settlement in that ordinary preaching which is among our selves.
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Touching Popery, wee shall finde that course which Salomon tooke for the trying of the two Harlots which came before him,
Touching Popery, we shall find that course which Solomon took for the trying of the two Harlots which Come before him,
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whether was the true mother, whē both were therein very confident , to be of very special vse for the triall thereof,
whither was the true mother, when both were therein very confident, to be of very special use for the trial thereof,
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and for the confirming of a mans determination touching it, that it is but counterfeit.
and for the confirming of a men determination touching it, that it is but counterfeit.
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Shee who could bee content the liuing childe should be diuided, Salomon gaue his verdit vpon her, that surely shee was not the mother.
Shee who could be content the living child should be divided, Solomon gave his verdict upon her, that surely she was not the mother.
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Vnity is a matter much boasted of by papists, yet there is nothing so pregnant against them as this point of diuision.
Unity is a matter much boasted of by Papists, yet there is nothing so pregnant against them as this point of division.
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For whereas God will haue all reserued to himselfe, and will admit no copartinarie (I will not giue my glory to another ,) we shal finde Poperie in the points of Christian religion, to admit (clean cōtrary to the fundamētall lawes of heauen) as it were a Gauel-kinde custome,
For whereas God will have all reserved to himself, and will admit no copartinarie (I will not give my glory to Another,) we shall find Popery in the points of Christian Religion, to admit (clean contrary to the fundamental laws of heaven) as it were a Gavelkind custom,
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and to allow shares with God, in the things wherein hee will endure no partners; as for example:
and to allow shares with God, in the things wherein he will endure no partners; as for Exampl:
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Adoration is diuided betwixt God & Images. The seruice of prayer betwixt God and creatures. Mediation to the diuine Maiesty, betwixt Christ and Saints.
Adoration is divided betwixt God & Images. The service of prayer betwixt God and creatures. Mediation to the divine Majesty, betwixt christ and Saints.
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The headship of the Church ▪ betwixt Christ & the Pope.
The headship of the Church ▪ betwixt christ & the Pope.
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The conuersion of a Sinner, betwixt the freedome of Gods grace, and the freedome of mans will. Iustification, betwixt faith and workes.
The conversion of a Sinner, betwixt the freedom of God's grace, and the freedom of men will. Justification, betwixt faith and works.
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The ground of a Christian mans faith, beetwixt Scriptures and Tradions. Absolute obedience betwixt Gods Commandements, and the precepts of the Church.
The ground of a Christian men faith, betwixt Scriptures and Traditions. Absolute Obedience betwixt God's commandments, and the Precepts of the Church.
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And so in other things, for I giue you but a taste.
And so in other things, for I give you but a taste.
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Take we this for a certaine Rule, by which to iudge of the doctrine of Popery.
Take we this for a certain Rule, by which to judge of the Doctrine of Popery.
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It is content like the pretended mother to diuide those things betwixt two, or moe, which ought of right to bee reserued vnto one.
It is content like the pretended mother to divide those things betwixt two, or more, which ought of right to be reserved unto one.
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I dare vndertake, that in the maine points of Religion, there is a making ouer, more or lesse, from God to somewhat else, all that glorie, that respect, that dependance vpon, that reuerence, that acknowledgement, which by vertue of the first Commandement is his peculiar.
I Dare undertake, that in the main points of Religion, there is a making over, more or less, from God to somewhat Else, all that glory, that respect, that dependence upon, that Reverence, that acknowledgement, which by virtue of the First Commandment is his peculiar.
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I would faine see, how the doctrine of the Church of Rome can bee freed from dispersing those affections and powers of the heart vnto sundry particulars, which the Lord requireth to be giuen wholly vnto him.
I would feign see, how the Doctrine of the Church of Rome can be freed from dispersing those affections and Powers of the heart unto sundry particulars, which the Lord requires to be given wholly unto him.
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Let the matter bee thorowly examined:
Let the matter be thoroughly examined:
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and if the seuerall points of that Religion, which wee professe and preach in the Church of England at this day, bee not like the lines in a Circumference, which al meet in this one Center of Gods glory,
and if the several points of that Religion, which we profess and preach in the Church of England At this day, be not like the lines in a Circumference, which all meet in this one Centre of God's glory,
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and of that maine ayme of God in all his proceedings, He that reioyceth, let him reioyce in the Lord , we may freely allowe you to disclaime it.
and of that main aim of God in all his proceedings, He that rejoices, let him rejoice in the Lord, we may freely allow you to disclaim it.
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Wee will neuer feare to ioyne issue with Papists in this: wee will neuer decline, nay we will entreat & sue for this Triall.
we will never Fear to join issue with Papists in this: we will never decline, nay we will entreat & sue for this Trial.
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Now for direction in dependance vpon our ordinarie preaching, I commend this especially to the obseruation & vse of common men.
Now for direction in dependence upon our ordinary preaching, I commend this especially to the observation & use of Common men.
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For I now labour not so much to giue precepts for those that be learned,
For I now labour not so much to give Precepts for those that be learned,
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and haue helps by Arts and Tongues & reading, to scan the things which are presented to them:
and have helps by Arts and Tongues & reading, to scan the things which Are presented to them:
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but I endeauour to guide those, who haue no more for their ayde in this seruice,
but I endeavour to guide those, who have no more for their aid in this service,
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then common education hath afforded them. I remember a saying of Pauls, Iudge you (said he) what I say.
then Common education hath afforded them. I Remember a saying of Paul's, Judge you (said he) what I say.
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Me thinks I may thence conclude, that there is somewhat within the soule & conscience of the hearer, by which hee must determine touching that which commeth to him,
Me thinks I may thence conclude, that there is somewhat within the soul & conscience of the hearer, by which he must determine touching that which comes to him,
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whether it bee meet to giue it entertainement, yea or no.
whither it be meet to give it entertainment, yea or no.
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There is a certaine hid man of the heart , which must bee iudge in this case.
There is a certain hid man of the heart, which must be judge in this case.
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Thou must try that which thou hearest, by the work which it hath vpon thy soule.
Thou must try that which thou Hearst, by the work which it hath upon thy soul.
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There be three speciall things which I may tearme the aime of the whole Scripture.
There be three special things which I may term the aim of the Whole Scripture.
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That doctrine wch tends to the furtherance of all, or either of these three, a man may safely build vpon it, that it is true:
That Doctrine which tends to the furtherance of all, or either of these three, a man may safely built upon it, that it is true:
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That which is a let or an impediment to any of these three, it must be reiected as vnsound.
That which is a let or an impediment to any of these three, it must be rejected as unsound.
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The three things, are, 1 Humility. 2 Comfort. 3 Conscience of obedience. The whole Scripture driues to these three: 1 To abase man in his owne eyes,
The three things, Are, 1 Humility. 2 Comfort. 3 Conscience of Obedience. The Whole Scripture drives to these three: 1 To abase man in his own eyes,
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& to lay him in the dust. 2 To refresh his soule, and to bring his bones wch haue bin broken, to reioyce. 3 To frame his heart to a constant desire & care of pleasing God.
& to lay him in the dust. 2 To refresh his soul, and to bring his bones which have been broken, to rejoice. 3 To frame his heart to a constant desire & care of pleasing God.
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These be three things simply necessarie to the composition of a right Christian.
These be three things simply necessary to the composition of a right Christian.
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Hereupon the Scripture is so exact in laying open the corruption of mans naturall estate, in setting out the foulnesse,
Hereupon the Scripture is so exact in laying open the corruption of men natural estate, in setting out the foulness,
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and haynousnes of sinne, in describing the rigour of Gods iustice, in declaring the terror of that which is the best of mans desert.
and haynousnes of sin, in describing the rigour of God's Justice, in declaring the terror of that which is the best of men desert.
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Here upon (secondly) it is, that it so gratiously discouereth the mystery of Christ, the fulnesse of the grace which is in him, the riches of Gods mercy through him, euery way answering a mans spiritual necessity.
Here upon (secondly) it is, that it so graciously Discovereth the mystery of christ, the fullness of the grace which is in him, the riches of God's mercy through him, every Way answering a men spiritual necessity.
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Hereupon (thirdly) it is, that it so precisely & straightly presseth the duties of holiness, giuing no manner of liberty to mans owne naturall inclination,
Hereupon (Thirdly) it is, that it so precisely & straightly Presseth the duties of holiness, giving no manner of liberty to men own natural inclination,
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but binding him to a finishing his saluation with fear & trēbling, and to a causing his heart to be in the feare of God continually. Marke thou this then:
but binding him to a finishing his salvation with Fear & trembling, and to a causing his heart to be in the Fear of God continually. Mark thou this then:
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Exaamine thine owne soule how that which thou hearest helpeth thee onwards in either of these three;
Exaamine thine own soul how that which thou Hearst Helpeth thee onward in either of these three;
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how it beats down the naturall pride & presumption of thy heart, striuing to make thee vile in thine owne eyes;
how it beats down the natural pride & presumption of thy heart, striving to make thee vile in thine own eyes;
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how it acquaints thee with the Fulness of Christ, and directs the for the settling of thine abased & trembling soule vpon him;
how it acquaints thee with the Fullness of christ, and directs thee for the settling of thine abased & trembling soul upon him;
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how it hedgeth thee in, in those excesses thou art inclinable to; how it limits and stints thee in the things wherein thou wouldest faine haue liberty;
how it hedgeth thee in, in those Excesses thou art inclinable to; how it Limits and stints thee in the things wherein thou Wouldst feign have liberty;
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how it tieth thee vp, and vrgeth thee to a kinde of strict and circumspect walking.
how it tieth thee up, and urges thee to a kind of strict and circumspect walking.
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If thou finde it thus to work, embrace it, rest vpon it, lay it vp, hide it in the midst of thy heart, it shall be health to thy nauill, and marowe to thy bones.
If thou find it thus to work, embrace it, rest upon it, lay it up, hide it in the midst of thy heart, it shall be health to thy navel, and marrow to thy bones.
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If thou hearest a doctrine taught, which thou findest to extenuate the corruption of mans nature,
If thou Hearst a Doctrine taught, which thou Findest to extenuate the corruption of men nature,
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or to darken and obscure that aboundant mercy which is in Christ, weakning that assurance which an afflicted soule desireth by him,
or to darken and Obscure that abundant mercy which is in christ, weakening that assurance which an afflicted soul Desires by him,
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or to hearten the euill inclination of the hart, and to giue some liberty to the flesh,
or to hearten the evil inclination of the heart, and to give Some liberty to the Flesh,
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and to seeme to make some of those courses tolerable which thou (as a man) art ready to affect;
and to seem to make Some of those courses tolerable which thou (as a man) art ready to affect;
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beware thereof, as of poyson to thy soule. It is not that truth which thou must hearken to.
beware thereof, as of poison to thy soul. It is not that truth which thou must harken to.
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I haue set you downe a Rule, which if you please to obserue and practice you shall finde to be exceeding vsefull.
I have Set you down a Rule, which if you please to observe and practice you shall find to be exceeding useful.
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That which thou hearest, if thou perceiue that it humbleth and checketh thee in thy security, comforts thee in thy perplexity, curbs thee in, in thy desired liberty, thou maist be bolde to say, It is the Truth of God.
That which thou Hearst, if thou perceive that it Humbleth and checketh thee in thy security, comforts thee in thy perplexity, curbs thee in, in thy desired liberty, thou Mayest be bold to say, It is the Truth of God.
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All the falshood which in these dayes generally we are in danger of, faileth in one of these 3 particulars.
All the falsehood which in these days generally we Are in danger of, Faileth in one of these 3 particulars.
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If I shall shew you an experiment of this Rule, it wil be the better vnderstood, & the better credited.
If I shall show you an experiment of this Rule, it will be the better understood, & the better credited.
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I pray be pleased to ioyne a little with me in the trying of the doctrine wch my selfe haue here taught in my former Sermon vpon the precedent verse and vpon this, thus farre.
I pray be pleased to join a little with me in the trying of the Doctrine which my self have Here taught in my former Sermon upon the precedent verse and upon this, thus Far.
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I taught in that, the necessity of dependance vpon preaching, if we would be saued:
I taught in that, the necessity of dependence upon preaching, if we would be saved:
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I vrged the seeking to enioy this means, especially on the Sabbath day, though it were with som charge or hazard.
I urged the seeking to enjoy this means, especially on the Sabbath day, though it were with Some charge or hazard.
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I haue perswaded (in this) diligence to Try the doctrins wch are taught, & care to be furnished with skill to that end.
I have persuaded (in this) diligence to Try the doctrines which Are taught, & care to be furnished with skill to that end.
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Now it may bee, all are not in these particulars of the same opinion; perhaps, you may heare that taught sometime, which is somewhat differing:
Now it may be, all Are not in these particulars of the same opinion; perhaps, you may hear that taught sometime, which is somewhat differing:
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as, that other meanes may serue without preaching, that there needeth not be such labouring and seeking after it, now and then may suffice;
as, that other means may serve without preaching, that there needs not be such labouring and seeking After it, now and then may suffice;
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and that it is not for ordinarie persons, to seeke to be so skilfull and busie,
and that it is not for ordinary Persons, to seek to be so skilful and busy,
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as to fall to the examining of doctrines. It may be (I say) such things as these may bee deliuered plausibly,
as to fallen to the examining of doctrines. It may be (I say) such things as these may be Delivered plausibly,
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and with some shew of truth. To resolue vs therefore herein, let vs make vse of our Rule:
and with Some show of truth. To resolve us Therefore herein, let us make use of our Rule:
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you shall finde that this doctrine which so presseth an attendance vpon preaching, makes most for mans humbling, most for his comfort, most for his restraint. 1 Most for his humbling.
you shall find that this Doctrine which so Presseth an attendance upon preaching, makes most for men humbling, most for his Comfort, most for his restraint. 1 Most for his humbling.
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For what can put a man downe more then the binding of him (whatsoeuer he be, noble, wise, learned,
For what can put a man down more then the binding of him (whatsoever he be, noble, wise, learned,
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and howsoeuer else outwardly qualified) to sit him downe as a disciple in 〈 ◊ 〉 •••rners forme? He shall not think to worke out a path to heauen by his owne industry:
and howsoever Else outwardly qualified) to fit him down as a disciple in 〈 ◊ 〉 •••rners Form? He shall not think to work out a path to heaven by his own industry:
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but he must seeke sauing knowledge at the mouth of another, and goe as hee is led by anothers hand.
but he must seek Saving knowledge At the Mouth of Another, and go as he is led by another's hand.
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This cuts the very heart of mans naturall pride, according as indeed it is onely out of the hautinesse of their spirits,
This cuts the very heart of men natural pride, according as indeed it is only out of the haughtiness of their spirits,
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and their loathness to stoope, and the good opinion of their owne sufficiency, which maketh a great many to gainsay this doctrine.
and their loathness to stoop, and the good opinion of their own sufficiency, which makes a great many to gainsay this Doctrine.
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What is the reason that Paul of old called it the foolishnes of preaching ? but because men in their seeming wisdome scorned it,
What is the reason that Paul of old called it the foolishness of preaching? but Because men in their seeming Wisdom scorned it,
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and esteemed it for little better then euen a very ridiculous and childish course.
and esteemed it for little better then even a very ridiculous and childish course.
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Oh, if man by some course of his owne inuenting, might be permitted to seek out heauen, it would please him a great deale better:
O, if man by Some course of his own inventing, might be permitted to seek out heaven, it would please him a great deal better:
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but, to require him to giue attendance vpon a Teacher, to sit at the foot of a poore Minister,
but, to require him to give attendance upon a Teacher, to fit At the foot of a poor Minister,
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and to heare what he shall say, and to suffer him to controule and checke him in his courses,
and to hear what he shall say, and to suffer him to control and check him in his courses,
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and with meekenes and silence yea euen with thankfulnes to endure it, what a very death is this? what a base thing in the eyes of flesh and blood? you see plainely this makes most for a mans humbling:
and with meekness and silence yea even with thankfulness to endure it, what a very death is this? what a base thing in the eyes of Flesh and blood? you see plainly this makes most for a men humbling:
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I am much deceiued, if it doe not also make most for his comfort.
I am much deceived, if it do not also make most for his Comfort.
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First, this I am sure, that the mystery of Christ (the ground of comfort) can neuer so work vpon a mans affections any way,
First, this I am sure, that the mystery of christ (the ground of Comfort) can never so work upon a men affections any Way,
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as when it is effectually discouered by a liuely voyce.
as when it is effectually discovered by a lively voice.
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There is a certaine efficacy in the voyce of man to put life into the inward parts. But this is not all: Here is the chiefe;
There is a certain efficacy in the voice of man to put life into the inward parts. But this is not all: Here is the chief;
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A mans comfort in Christ is then such as he may haue best assurance of,
A men Comfort in christ is then such as he may have best assurance of,
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when hee can say, hee hath not therein beene his owne caruer, but the same hath beene applyed to him by the hand of Gods Minister;
when he can say, he hath not therein been his own carver, but the same hath been applied to him by the hand of God's Minister;
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who is the steward of the Lords house, to giue to euery one his portion of meat in season.
who is the steward of the lords house, to give to every one his portion of meat in season.
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The faithfull Pastor in the congregation, is in Christs steed , & hath power to bind and loose .
The faithful Pastor in the congregation, is in Christ steed, & hath power to bind and lose.
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I say vnto thee plainely, thou canst neuer take that true, sound and solide comfort in Christ, which is fit, till thou hast the authority of Gods Minister to seale it vp vnto thee.
I say unto thee plainly, thou Canst never take that true, found and solid Comfort in christ, which is fit, till thou hast the Authority of God's Minister to seal it up unto thee.
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That which hee putteth on thee, and applyeth to thee, (thy heart being rightly prepared before hand) that same is it wherupon thou maist rest.
That which he putteth on thee, and Applieth to thee, (thy heart being rightly prepared before hand) that same is it whereupon thou Mayest rest.
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Hee is that one man of a thousand, which must declare thy righteousnesse vnto thee, that God may haue mercie on thee .
He is that one man of a thousand, which must declare thy righteousness unto thee, that God may have mercy on thee.
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Loth would I bee to preiudice any mans or or womans comfort. Let euery one looke to himselfe vp-what ground he standes:
Loath would I be to prejudice any men or or woman's Comfort. Let every one look to himself vp-what ground he Stands:
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This I am sure, that he standes vpon the best and safest tearmes, who can say touching his hope and comfort in Christ Iesus, This I haue gotten by awaiting vppon Gods ordinance;
This I am sure, that he Stands upon the best and Safest terms, who can say touching his hope and Comfort in christ Iesus, This I have got by awaiting upon God's Ordinance;
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The Minister who hath authority from God, thus and thus hath he spoken to my soule.
The Minister who hath Authority from God, thus and thus hath he spoken to my soul.
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Let vs now see in the third place, whether this course bee not also (as I said) most for mans restraint.
Let us now see in the third place, whither this course be not also (as I said) most for men restraint.
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What man is there but if hee were left vnto himselfe, to take his owne choyce, would not rather sit still warme and quiet at home,
What man is there but if he were left unto himself, to take his own choice, would not rather fit still warm and quiet At home,
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and keepe his money in his purse for his owne priuate occasions, and take his ease on the Sabbath day,
and keep his money in his purse for his own private occasions, and take his ease on the Sabbath day,
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and satisfie himselfe with a reading Minister, then paine his body, straine his purse, hazard his peace, tye vp himselfe shorte from those Sunday-delightes, which the men of the Times are accustomed to,
and satisfy himself with a reading Minister, then pain his body, strain his purse, hazard his peace, tie up himself short from those Sunday-delightes, which the men of the Times Are accustomed to,
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and all this for preachings sake? Certainely, there is more content to the flesh by the other still course,
and all this for preachings sake? Certainly, there is more content to the Flesh by the other still course,
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then by that kinde of dependance vpon preaching which I haue laboured to perswade.
then by that kind of dependence upon preaching which I have laboured to persuade.
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A man must resolue to cut himself short in many things, or else hee shall neuer profit by it as is meet.
A man must resolve to Cut himself short in many things, or Else he shall never profit by it as is meet.
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I may thus discouer the truth of this Rule, in that other point also touching Triall.
I may thus discover the truth of this Rule, in that other point also touching Trial.
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How doth this make to a mans humbling, when he is not permitted to trust his owne first apprehensions,
How does this make to a men humbling, when he is not permitted to trust his own First apprehensions,
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but is required (in a kind of iealousie ouer him selfe and in the disclayming of his owne iudgement) to seeke a Rule out of himselfe, by which to examine that which hee must make vse of for himselfe? How doth it againe adde to a mans comfort? By this meanes hee attaines to that sweetenesse in Religion,
but is required (in a kind of jealousy over him self and in the disclaiming of his own judgement) to seek a Rule out of himself, by which to examine that which he must make use of for himself? How does it again add to a men Comfort? By this means he attains to that sweetness in Religion,
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and to that vnderstanding, which without this he should neuer haue perceiued.
and to that understanding, which without this he should never have perceived.
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This will enable him to say, Thy word is prooued to be pure, & thy seruant loueth it How (lastly) doth this curbe a man in his owne naturall desire? For whereas of himselfe he would gladly end his taste with the act of hearing,
This will enable him to say, Thy word is proved to be pure, & thy servant loves it How (lastly) does this curb a man in his own natural desire? For whereas of himself he would gladly end his taste with the act of hearing,
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and so betake himselfe to some freer course;
and so betake himself to Some freer course;
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this calls him to an after-reckoning, and bindes him to a second labour of recounting & viewing all particulars;
this calls him to an After reckon, and binds him to a second labour of recounting & viewing all particulars;
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and making diligent inquirie into them for their certainty. And thus haue I giuen an instance or two for the application of this Rule:
and making diligent inquiry into them for their certainty. And thus have I given an instance or two for the application of this Rule:
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and therein I end this first part of my Text touching the first vertue therein required, which I called Discretion.
and therein I end this First part of my Text touching the First virtue therein required, which I called Discretion.
cc av pns11 vvb d ord n1 pp-f po11 n1 vvg dt ord n1 av vvn, r-crq pns11 vvd n1.
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The next now followeth, which is concerning constancy (Keep that which is good).
The next now follows, which is Concerning constancy (Keep that which is good).
dt ord av vvz, r-crq vbz vvg n1 (vvi d r-crq vbz j).
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The doctrine is, That that which diligence of tryall hath discouered to vs to bee found, must with all faithfulnes and perseuerance be kept and reteined to the end.
The Doctrine is, That that which diligence of trial hath discovered to us to be found, must with all faithfulness and perseverance be kept and retained to the end.
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The very first view of the words will acquite me from strayning this collection: Keepe that which is good:
The very First view of the words will acquit me from straining this collection: Keep that which is good:
dt av ord n1 pp-f dt n2 vmb vvi pno11 p-acp vvg d n1: vvb d r-crq vbz j:
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Neuer leaue sifting of Doctrines till you haue found the good: when you haue found it, be sure to preserue it;
Never leave sifting of Doctrines till you have found the good: when you have found it, be sure to preserve it;
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a shame to haue taken such a deale of paines for it, & then to forsake it.
a shame to have taken such a deal of pains for it, & then to forsake it.
dt n1 pc-acp vhi vvn d dt n1 pp-f n2 p-acp pn31, cc av pc-acp vvi pn31.
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The truth of this point will bee the more profitably discouered, if wee shall be pleased to vnderstand and consider, that there is a three-fold keeping which may very well be thought to bee heere intended. 1 A keeping in memory. 2 A keeping in affection. 3 A keeping in practice.
The truth of this point will be the more profitably discovered, if we shall be pleased to understand and Consider, that there is a threefold keeping which may very well be Thought to be Here intended. 1 A keeping in memory. 2 A keeping in affection. 3 A keeping in practice.
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The first of these makes way for the second; the second for the third. Good must be remembred that it may be loued:
The First of these makes Way for the second; the second for the third. Good must be remembered that it may be loved:
dt ord pp-f d vvz n1 p-acp dt ord; dt ord p-acp dt ord. j vmb vbi vvn cst pn31 vmb vbi vvn:
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and it must bee loued, that it may bee practiced. Touching keeping of good and holy things in memory these Texts are plaine.
and it must be loved, that it may be practiced. Touching keeping of good and holy things in memory these Texts Are plain.
cc pn31 vmb vbi vvn, cst pn31 vmb vbi vvd. vvg n-vvg pp-f j cc j n2 p-acp n1 d n2 vbr j.
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Hide my Commandements within thee , Keepe them in the midst of thy hart , Take heed, keep thy soule diligently that thou forget not .
Hide my commandments within thee, Keep them in the midst of thy heart, Take heed, keep thy soul diligently that thou forget not.
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These words shall bee in thy heart . Remember the words which I said vnto you (said our Sauiour) .
These words shall be in thy heart. remember the words which I said unto you (said our Saviour).
np1 n2 vmb vbi p-acp po21 n1. np1 dt n2 r-crq pns11 vvd p-acp pn22 (vvd po12 n1).
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Remember the wordes which were spoken of the Apostles , Giue heede to the things which wee haue heard,
remember the words which were spoken of the Apostles, Give heed to the things which we have herd,
np1 dt n2 r-crq vbdr vvn pp-f dt n2, vvb n1 p-acp dt n2 r-crq pns12 vhb vvn,
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lest at any time wee should let them slip . The memorie is as it were the treasury of the soule:
lest At any time we should let them slip. The memory is as it were the treasury of the soul:
cs p-acp d n1 pns12 vmd vvi pno32 vvi. dt n1 vbz c-acp pn31 vbdr dt n1 pp-f dt n1:
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what more worthie to bee laid vp in it, then that wherewith the things of the greatest worth are not meet to be compared .
what more worthy to be laid up in it, then that wherewith the things of the greatest worth Are not meet to be compared.
r-crq dc j-jn pc-acp vbi vvn a-acp p-acp pn31, av cst c-crq dt n2 pp-f dt js n1 vbr xx j pc-acp vbi vvn.
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Holy doctrine is (as I may call it) the food of the soule. It is the portion of meat spoken of in the Gospell .
Holy Doctrine is (as I may call it) the food of the soul. It is the portion of meat spoken of in the Gospel.
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Now what good will a mans meate doe him if he voide it vp, through weakness of stomack as fast as it is eaten? the body thereby can receiue no nourishment.
Now what good will a men meat do him if he void it up, through weakness of stomach as fast as it is eaten? the body thereby can receive no nourishment.
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Else-where that which is commended to vs by preaching, is compared to seed .
Elsewhere that which is commended to us by preaching, is compared to seed.
av cst r-crq vbz vvn p-acp pno12 p-acp vvg, vbz vvn p-acp n1.
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Now when the seed is cast into the ground, if the birds do by & by pick it vp,
Now when the seed is cast into the ground, if the Birds do by & by pick it up,
av c-crq dt n1 vbz vvn p-acp dt n1, cs dt n2 vdb p-acp cc p-acp vvi pn31 a-acp,
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or the swine strait way deuoure it vp, Is there any hope of haruest? It is so in this.
or the Swine strait Way devour it up, Is there any hope of harvest? It is so in this.
cc dt n1 j n1 vvi pn31 a-acp, vbz pc-acp d n1 pp-f n1? pn31 vbz av p-acp d.
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Be that which we haue gotten by hearing neuer so excellēt, if it tary not with vs it cannot auaile vs. It may bring a man to some smell of Religion;
Be that which we have got by hearing never so excellent, if it tarry not with us it cannot avail us It may bring a man to Some smell of Religion;
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neuer to any truth or power of godlinesse. Well, as it must be kept in memory, so in affection too;
never to any truth or power of godliness. Well, as it must be kept in memory, so in affection too;
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my meaning is, a man must persist in the earnest loue and zealous profession thereof.
my meaning is, a man must persist in the earnest love and zealous profession thereof.
po11 n1 vbz, dt n1 vmb vvi p-acp dt j n1 cc j n1 av.
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There must be no declining nor going back, no slaking of that first egerness with which hee seemed in the beginning to embrace it.
There must be no declining nor going back, no slaking of that First egerness with which he seemed in the beginning to embrace it.
pc-acp vmb vbi dx vvg ccx vvg av, av-dx vvg pp-f d ord n1 p-acp r-crq pns31 vvd p-acp dt n1 pc-acp vvi pn31.
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This is that holding fast cōmended by Christ to the Church of Philadelphia , and the want hereof was the blemish of Ephesus;
This is that holding fast commended by christ to the Church of Philadelphia, and the want hereof was the blemish of Ephesus;
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it is taxed in her by the tearmes of losing her first loue .
it is taxed in her by the terms of losing her First love.
pn31 vbz vvn p-acp pno31 p-acp dt n2 pp-f vvg po31 ord n1.
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There may be an intertaining of good things with ioy, which yet vanisheth like a morning clowde;
There may be an entertaining of good things with joy, which yet Vanishes like a morning cloud;
pc-acp vmb vbi dt vvg pp-f j n2 p-acp n1, r-crq av vvz av-j dt n1 n1;
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and as it commeth to nothing ▪ so it is worth nothing. It is good to loue alwaies earnestly in a good thing .
and as it comes to nothing ▪ so it is worth nothing. It is good to love always earnestly in a good thing.
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When the beginnings bee hot, and the proceedings but warme, the conclusion generally is colde, and the end of such is fearful .
When the beginnings be hight, and the proceedings but warm, the conclusion generally is cold, and the end of such is fearful.
c-crq dt n2 vbb j, cc dt n2-vvg p-acp j, dt n1 av-j vbz j-jn, cc dt n1 pp-f d vbz j.
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The children of God must rather encrease and grow , & go from strength to strength , and shine more and more , and follow hard toward the marke .
The children of God must rather increase and grow, & go from strength to strength, and shine more and more, and follow hard towards the mark.
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Then (thirdly) there must be also a keeping in practice. That good which is found must be obeyed.
Then (Thirdly) there must be also a keeping in practice. That good which is found must be obeyed.
cs (ord) a-acp vmb vbi av dt vvg p-acp n1. cst j r-crq vbz vvn vmb vbi vvn.
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This is that keeping, to which Christ promiseth a blessing , which Saint Iames cōmends , & wch Dauid aymeth at in that affectionate speech, Oh that my waies were directed, that I may keepe thy statutes .
This is that keeping, to which christ promises a blessing, which Saint James commends, & which David aimeth At in that affectionate speech, O that my ways were directed, that I may keep thy statutes.
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There is no such keeping here meant, as that of the greedy men of the world, in hoarding vp their treasure,
There is no such keeping Here meant, as that of the greedy men of the world, in hoarding up their treasure,
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euen vntill the cankering and rusting therof , be ready to witnes against them, and as a fire to eate their flesh:
even until the cankering and rusting thereof, be ready to witness against them, and as a fire to eat their Flesh:
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but this is a keeping for vse.
but this is a keeping for use.
cc-acp d vbz dt n-vvg p-acp n1.
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Such a keeping Dauid speakes of, I haue hid thy promise in my heart, that I might not sinne against thee ;
Such a keeping David speaks of, I have hid thy promise in my heart, that I might not sin against thee;
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he so kept the knowledge of holy things in his minde, that hee might produce them into practice.
he so kept the knowledge of holy things in his mind, that he might produce them into practice.
pns31 av vvd dt n1 pp-f j n2 p-acp po31 n1, cst pns31 vmd vvi pno32 p-acp n1.
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The truth is, if a man doe hold fast the truth of God in his affection, he cannot but shew forth the fruites of obedience to it in his practice:
The truth is, if a man do hold fast the truth of God in his affection, he cannot but show forth the fruits of Obedience to it in his practice:
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The abundance which is in his heart, cannot but breake forth into his outward man. This is like that oyle in a mans right hand which vttereth it selfe .
The abundance which is in his heart, cannot but break forth into his outward man. This is like that oil in a men right hand which uttereth it self.
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It is as the wine, which will sooner breake the vessels in which it is, then it will want vent .
It is as the wine, which will sooner break the vessels in which it is, then it will want vent.
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The sweetnesse which a man findes and feeles in it, by giuing it louing entertainement in his heart, will so rauish him, that he cannot but bewray the contentment which hee findes therein, by his outward carriage.
The sweetness which a man finds and feels in it, by giving it loving entertainment in his heart, will so ravish him, that he cannot but bewray the contentment which he finds therein, by his outward carriage.
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His whole life and course will proclaime and testifie the zealous affection of his soule.
His Whole life and course will proclaim and testify the zealous affection of his soul.
po31 j-jn n1 cc n1 vmb vvi cc vvi dt j n1 pp-f po31 n1.
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Can a man loue the truth in his heart, and not tender the credit thereof? And is it possible to bring more credit to it,
Can a man love the truth in his heart, and not tender the credit thereof? And is it possible to bring more credit to it,
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then to be bold and resolute in obeying it? to be carelesse of credit, peace, profit,
then to be bold and resolute in obeying it? to be careless of credit, peace, profit,
cs pc-acp vbi j cc j p-acp vvg pn31? pc-acp vbi j pp-f n1, n1, n1,
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and what soeuer els by nature man affects, so that hee may walke therein? It is in vaine for a man to professe to loue religion in his heart,
and what soever Else by nature man affects, so that he may walk therein? It is in vain for a man to profess to love Religion in his heart,
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if hee disclaime the rule, and authority, and power of it in his life.
if he disclaim the Rule, and Authority, and power of it in his life.
cs pns31 vvb dt n1, cc n1, cc n1 pp-f pn31 p-acp po31 n1.
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As, if a man should protest he loues me, but when I come to try him hee will doe nothing for mee;
As, if a man should protest he loves me, but when I come to try him he will do nothing for me;
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will I beleeue his protestations? So then, this may satisfie vs for this point;
will I believe his protestations? So then, this may satisfy us for this point;
vmb pns11 vvi po31 n2? av av, d vmb vvi pno12 p-acp d n1;
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If I would keep life in the graces of Gods spirit which I haue receiued, I must honour prophecying:
If I would keep life in the graces of God's Spirit which I have received, I must honour prophesying:
cs pns11 vmd vvi n1 p-acp dt n2 pp-f npg1 n1 r-crq pns11 vhb vvn, pns11 vmb vvi vvg:
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My honouring of prophecying must be tempered with trying that which is deliuered by it:
My honouring of prophesying must be tempered with trying that which is Delivered by it:
po11 vvg pp-f vvg vmb vbi vvn p-acp vvg d r-crq vbz vvn p-acp pn31:
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when by tryall I haue found out that which I am sure is good, I must resolue vpon keeping it, I must keepe it in memory,
when by trial I have found out that which I am sure is good, I must resolve upon keeping it, I must keep it in memory,
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and striue not to forget it.
and strive not to forget it.
cc vvb xx pc-acp vvi pn31.
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I must keep it in affection, and labour not to lose my first loue to it.
I must keep it in affection, and labour not to loose my First love to it.
pns11 vmb vvi pn31 p-acp n1, cc vvb xx pc-acp vvi po11 ord n1 p-acp pn31.
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I must keepe it in practice, that all my whole life & carriage may adorne it.
I must keep it in practice, that all my Whole life & carriage may adorn it.
pns11 vmb vvi pn31 p-acp n1, cst d po11 j-jn n1 cc n1 vmb vvi pn31.
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To labour to finde out good, and when it is found, not to remember it is ridiculous:
To labour to find out good, and when it is found, not to Remember it is ridiculous:
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to remember it and yet to make no account of it, is vaine: to say I make account of it, and yet doe not practice it, is absurd:
to Remember it and yet to make no account of it, is vain: to say I make account of it, and yet do not practice it, is absurd:
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I striue to remember it, I labour to effect it, I make conscience to obey it, this is excellent.
I strive to Remember it, I labour to Effect it, I make conscience to obey it, this is excellent.
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Think you, whether this be not a very necessarie point to be remembred to vs, considering what ill Keepers generally we bee in matters of this nature.
Think you, whither this be not a very necessary point to be remembered to us, considering what ill Keepers generally we be in matters of this nature.
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For touching the first kinde of keeping, which is memory;
For touching the First kind of keeping, which is memory;
p-acp vvg dt ord n1 pp-f vvg, r-crq vbz n1;
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besides that naturall debility which is in vs in things of this kinde, how iustly are we chargeable with a kinde of willing forgetfulnesse? It is not our purpose nor our care to remember, wee are euen very well content to lose these particulars.
beside that natural debility which is in us in things of this kind, how justly Are we chargeable with a kind of willing forgetfulness? It is not our purpose nor our care to Remember, we Are even very well content to loose these particulars.
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Wee who can whine and fret for other losses, and be angry with our selues, and say, what a beast was I to forget this, and not to remember that;
we who can whine and fret for other losses, and be angry with our selves, and say, what a beast was I to forget this, and not to Remember that;
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are yet neuer troubled, though multitudes of good points of doctrine run through vs, as through a pipe,
Are yet never troubled, though Multitudes of good points of Doctrine run through us, as through a pipe,
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or fall from vs, as water from a Swans back, leauing behind within vs no impression.
or fallen from us, as water from a Swans back, leaving behind within us no impression.
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Doe but speak soothly (I pray you) betwixt God and your soules, and say,
Doe but speak soothly (I pray you) betwixt God and your Souls, and say,
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when did you solemnly in prayer lament your forgetfulnesse, and entreat the Lord to pardon it? This sheweth we are guilty of a kinde of affected forgetfulness.
when did you solemnly in prayer lament your forgetfulness, and entreat the Lord to pardon it? This shows we Are guilty of a kind of affected forgetfulness.
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I would this were all our failing (though this be bad enough) but, beholde yet more abominations;
I would this were all our failing (though this be bad enough) but, behold yet more abominations;
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Alas how loose are wee in our affections to holy things? There is (I confesse) a kinde of sodain heate, which ariseth in some, somewhat violent at the first,
Alas how lose Are we in our affections to holy things? There is (I confess) a kind of sudden heat, which arises in Some, somewhat violent At the First,
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like the flushings in the face of a man who is inwardly distempered.
like the flushings in the face of a man who is inwardly distempered.
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Oh, what will not they doe? they march as furiously as Iehu, in their first onset;
O, what will not they do? they march as furiously as Iehu, in their First onset;
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They will heare, they will read, they will sanctifie the Sabbath, they will reforme their families, they will sweare no more, &c. but (woe is me) what is more ordinarie then to see euery day many such passe away,
They will hear, they will read, they will sanctify the Sabbath, they will reform their families, they will swear no more, etc. but (woe is me) what is more ordinary then to see every day many such pass away,
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as the rising of Riuers ? their great heate is soone asswaged, they are quickly wearie of that seruice, which they seemed to vndertake with a great deale of feruency.
as the rising of rivers? their great heat is soon assuaged, they Are quickly weary of that service, which they seemed to undertake with a great deal of fervency.
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How full are our dayes, of such vpon whom when a man lookes hee may with a kinde of mournefull indignation say, Are all their great shews come to this? Nay, let the best professors (if they be wise) consider themselues touching this,
How full Are our days, of such upon whom when a man looks he may with a kind of mournful Indignation say, are all their great shows come to this? Nay, let the best professors (if they be wise) Consider themselves touching this,
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and compare together their present course with their first beginnings, and see whether they haue not let goe a great deale of their first holde,
and compare together their present course with their First beginnings, and see whither they have not let go a great deal of their First hold,
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and are euen come the very next step to a Laodicean temper.
and Are even come the very next step to a Laodicean temper.
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I knowe nothing wherein a wise Christian hath more cause to feare himselfe then this, that his loue is not so earnest,
I know nothing wherein a wise Christian hath more cause to Fear himself then this, that his love is not so earnest,
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nor his zeale so feruent as it hath been. This same decaying in affection, it is like a consumption, it steales vpon a man,
nor his zeal so fervent as it hath been. This same decaying in affection, it is like a consumption, it steals upon a man,
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and is farre growne vpon him many times, yea euen wel-neer to an incurable pitch before it bee perceiued.
and is Far grown upon him many times, yea even well-near to an incurable pitch before it be perceived.
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Fearing it, will be a meanes to preuent it.
Fearing it, will be a means to prevent it.
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We liue in a cooling Climate, and wee shall finde it as hard to keepe this heat in vs,
We live in a cooling Climate, and we shall find it as hard to keep this heat in us,
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as it was to maintain Dauids naturall heate when hee was old . I haue shewed our defect in the two first kindes of keeping:
as it was to maintain David natural heat when he was old. I have showed our defect in the two First Kinds of keeping:
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let vs see what may be found in vs touching the third, Keeping in practice.
let us see what may be found in us touching the third, Keeping in practice.
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And here (me seemeth) I am sodainely striken with astonishment, and knowe not what to say:
And Here (me seems) I am suddenly stricken with astonishment, and know not what to say:
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not for lack of matter, but for lack of skill to drawe, into few words, such a world of matter, as this particularity doth afford.
not for lack of matter, but for lack of skill to draw, into few words, such a world of matter, as this particularity does afford.
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Here a man might fill euen a roule of a booke within and without , with accusations, censures, complaints, threatnings, against all degrees, ages, conditions, sexes.
Here a man might fill even a roll of a book within and without, with accusations, censures, complaints, threatenings, against all Degrees, ages, conditions, sexes.
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Somewhat happely we remember, somewhat we seeme to esteme and to professe:
Somewhat happily we Remember, somewhat we seem to esteem and to profess:
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but what is our practice? I speake not now touching those, which are at a kinde of enmity with all religion,
but what is our practice? I speak not now touching those, which Are At a kind of enmity with all Religion,
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and care not though they be noted and knowne to bee of none:
and care not though they be noted and known to be of none:
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but let vs looke to our selues, who would bee thought to haue a regarde to goodnesse,
but let us look to our selves, who would be Thought to have a regard to Goodness,
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and some respect to the best things, who come to heare, & will needs be thought to loue that course, to approue it, to vpholde it,
and Some respect to the best things, who come to hear, & will needs be Thought to love that course, to approve it, to uphold it,
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and see how poore and barren is our practice.
and see how poor and barren is our practice.
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Alas, that we should not onely giue cause to papists to speak euill of our Religion,
Alas, that we should not only give cause to Papists to speak evil of our Religion,
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& Faith, through our barrenness, but (which is worse) should open the mouthes of profane wretches amongst our selues, to tax profession and hearing, as the nursery of licentiousnes.
& Faith, through our Barrenness, but (which is Worse) should open the mouths of profane wretches among our selves, to Tax profession and hearing, as the nursery of licentiousness.
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The truth is, the liues & courses of many, who yet will come and sit, as Gods people vseth to come , are very scandalous.
The truth is, the lives & courses of many, who yet will come and fit, as God's people uses to come, Are very scandalous.
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For my own part, though I wil not ioyne with those, who vrge this to the disreputatiō of al that are affected well,
For my own part, though I will not join with those, who urge this to the disreputation of all that Are affected well,
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yet I will nether seek to excuse their euils, but say rather with the Apostle They shall beare their iudgement whosoeuer they bee . I haue almost done:
yet I will neither seek to excuse their evils, but say rather with the Apostle They shall bear their judgement whosoever they bee. I have almost done:
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I will now draw to an exhortation, and I beseech you that I may preuail with you for this Keeping duty.
I will now draw to an exhortation, and I beseech you that I may prevail with you for this Keeping duty.
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It is such a keeping, as by which your selues shall bee kept vnto saluation.
It is such a keeping, as by which your selves shall be kept unto salvation.
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I perswade entertainment for such a guest, at whose entrance into thy soule, thou mayst say,
I persuade entertainment for such a guest, At whose Entrance into thy soul, thou Mayest say,
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as Christ did at his comming to Zacheus his house, This day is saluation come to thee .
as christ did At his coming to Zacchaeus his house, This day is salvation come to thee.
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It shall be to thy soule, as the presence of the Arke of Obededoms house . Lose not al your labour (I pray you) in repairing hither;
It shall be to thy soul, as the presence of the Ark of Obed-edoms house. Loose not all your labour (I pray you) in repairing hither;
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you cannot bestow an houre worse, then by going to a Sermon and get nothing. Hearken what wee say:
you cannot bestow an hour Worse, then by going to a Sermon and get nothing. Harken what we say:
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we may say with an humble boldnesse, we are the Embassadours of Christ, wee are the Messengers of the Lord of hosts, we speake wordes vnto you, by which you and yours may be saued:
we may say with an humble boldness, we Are the ambassadors of christ, we Are the Messengers of the Lord of hosts, we speak words unto you, by which you and yours may be saved:
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Yet, heare vs as men subiect to infirmities, hear vs with discretion: Bring vs to the touch.
Yet, hear us as men Subject to infirmities, hear us with discretion: Bring us to the touch.
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Oh, that you would once doe vs that honour, to Try our doctrine.
O, that you would once do us that honour, to Try our Doctrine.
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If you finde any thing to be good (as no doubt you shall) what will you do to it? looke vpon it awhile,
If you find any thing to be good (as no doubt you shall) what will you do to it? look upon it awhile,
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and (as it were) play with it, as little children with a new-bought toy which within awhile they cast away? God forbid.
and (as it were) play with it, as little children with a new-bought toy which within awhile they cast away? God forbid.
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God will not be so answered. Labour to locke it vp in your memories: resolue with Dauid, I will not forget thy wordes ;
God will not be so answered. Labour to lock it up in your memories: resolve with David, I will not forget thy words;
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pray the God of peace, to write his law in your hearts, striue to loue it,
pray the God of peace, to write his law in your hearts, strive to love it,
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and that will be a good helpe to remember it.
and that will be a good help to Remember it.
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Can a maid forget her ornament and a bride her attire ? Her loue to it, makes her not to forget it.
Can a maid forget her ornament and a bride her attire? Her love to it, makes her not to forget it.
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I neuer heard (saith the Orator) of any man so old, as that hee forgot where he laid his treasure.
I never herd (Says the Orator) of any man so old, as that he forgotten where he laid his treasure.
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When you remember it, striue to worke your affections to embrace it more and more. Be constant to the death, and you shall receiue the crowne of life .
When you Remember it, strive to work your affections to embrace it more and more. Be constant to the death, and you shall receive the crown of life.
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Resolue touching that which you haue found to bee true, & so accordingly haue begun to professe,
Resolve touching that which you have found to be true, & so accordingly have begun to profess,
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as that worthy Thebane souldier did touching his buckler, I will either defend thee, or die vpon thee.
as that worthy Theban soldier did touching his buckler, I will either defend thee, or die upon thee.
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Say to the Truth when thou hast once met with it, as Ruth did to Naomi; The Lord do so to me and more also,
Say to the Truth when thou hast once met with it, as Ruth did to Naomi; The Lord do so to me and more also,
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if ought but death departe thee and mee .
if ought but death depart thee and me.
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And when you haue thus fastned your affections to it, then let mee say to you,
And when you have thus fastened your affections to it, then let me say to you,
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as Iehosaphat did to his Officers when hee sent them on the circuit, Be of courage and doe it,
as Jehoshaphat did to his Officers when he sent them on the circuit, Be of courage and do it,
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and the Lord shall bee with that good . Let your vertue and your knowledge go together .
and the Lord shall be with that good. Let your virtue and your knowledge go together.
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Thus do, & the God of peace shall be with you.
Thus do, & the God of peace shall be with you.
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Especially remember to bee practitioners of good in your particular places, Magistrates in yours, Ministers in yours, Masters of families in yours.
Especially Remember to be practitioners of good in your particular places, Magistrates in yours, Ministers in yours, Masters of families in yours.
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In your ranks & standings make your care of obedience to appeare. This is that course which shall bring you peace and comfort at the last.
In your ranks & standings make your care of Obedience to appear. This is that course which shall bring you peace and Comfort At the last.
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God will bee good vnto those that are good:
God will be good unto those that Are good:
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such as turne aside by their crooked waies, them shall the Lord leade, with the workers of iniquity .
such as turn aside by their crooked ways, them shall the Lord lead, with the workers of iniquity.
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Woe vnto their soules, for they haue rewarded euill to themselues . FINIS.
Woe unto their Souls, for they have rewarded evil to themselves. FINIS.
n1 p-acp po32 n2, c-acp pns32 vhb vvn j-jn pc-acp px32. fw-la.
(3) text (DIV1)
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