I Will not enter in­to any course of re­peating that which I taught in my for­mer Sermon. This in briefe, to manifest the connexion and order of both;The order of the place. both my two Texts, & Lectures. In the for­mer we were taught the neces­sitiy [Page 2] of diligent and respectiue dependance vpon the prea­ching of the Word, 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. We are now to bee informed, with what wisedome it becommeth vs to behaue our selues in away­ting vpon this ordinance of God; that so wee may reape that good by it, which in the purpose of God is intended in it.The general scope there­of. A seruice, in it selfe, and in it owne nature, wholesome & profitable, may yet in the ma­ner of vsing it bee depraued. [Page 3] Hearing is a very necessarie and an important dutie: and yet, a man through his owne default may be constant and continuall in it to his hurt, ra­ther then to his benefit. To the end therefore wee may so attend vpon this exercise of Prophecying, as that thereby wee may be edified in our ho­ly faith, Paul commendeth here vnto vs, two necessarie vertues:The diuisi­on of it. 1 Discretion: 2 Con­stancy. Discretion, to try all things. Constancy, to holde fast that, which is found vpon tryall to be good. To retaine ought in Religion stifly, before a man haue tryed it thorowly, what greater folly? This is [Page 4] wilfulnesse rather and Perti­nacy, then true Constancy. Againe; to examine points diligently, and then to neg­lect them carelesly, what grea­ter vanity? It is a great deale of labour to no vse. But to sift and scanne that which is heard, exactly, and to main­taine that which is found to holde at the touch resolutely, this is the glory and credit of Christianity. Of these two points I am now in order to intreat.

Concerning the first,The first Doctrine. this is the Doctrine; That it is the dutie of those which honour preaching as the meanes ap­pointed for saluation, To try [Page 5] things taught, before they giue their full and absolute yeelding thereunto: 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. So respect it, as that you bind not your selues to a receiuing without enquirie, hand ouer head, whatsoeuer is commen­ded by it. Heereto is that charge to be referred, of try­ing the spirits1 Iohn 4. 1, that is, of ex­amining their persons & doc­trines, who professe to speake vnto vs by the Spirit. It remai­neth [Page 6] 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, whether the things they spake were soAct. 17. 11.

The course of seeking holy knowledge, at the mouthes of those, whose lippes by their calling ought to preserue itMat. 2. 7, is tearmed by Salomon, a buy­ing of the TruthPr. 23. 23. As there­fore in buying, it is euery mans wisedome to consider the wares which are tendered to him,Gyrare ne­gotiatorem vnum & al­terum. how they are conditi­oned, and (as Chrysostom saith pithily to this purpose) to go from shop to shop,Chry. Hom. 44. in opere imperfect. and from [Page 7] chapman to chapman, to look where hee may haue the best, before hee make a through bargaine: so it ought to bee the care of a prudent Chri­stian, to consider of particu­lars, which are taught, before he giue them entertainement. Take heede how you heare, said our SauiourLuk. 8. 18.; Doth not this Take heed in hearing in­tend a tryall of things heard? Consider two things with me; and the truth, equitie, and ne­cessitie of this doctrine will soone bee yeelded to. The one is the possibilitie of bee­ing deceiued in our depen­dance vpon prophecying. The other is, the danger of [Page 8] mistaking. The possibility of beeing deceiued, proceeds from two things: 1 Somewhat in them which prophecy: 2. Somewhat in our selues, who listen thereunto. Touching them which prophecy, there are two sorts by whom there is danger of deceit. 1 Some purpose to deceiue: 2 Some casually may deceiue. Some purpose to deceiue, whom the Apostle tearmeth, liers in wait to deceiueEph. 4. 14, 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. These [Page 9] speake peruerse thingsAct. 20. 30▪, and priuily bring in damnable he­resies 2 Pet. 2. 1. It hath been an anci­ent practice of the diuell, to be a lying spirit in the mouthes of some Prophets1 Kin. 22 22; There haue beene euer some mis­leading leadersIsa. 3. 12, causers of the people to erre by their lyesIer. 23. 32; and Saint Peter hath assured vs, that in this particu­lar, the latter times will hold proportion with the former2 Pet. 2. 1: Still there will be some seeds­men of Tares amongst them that sowe the purer Wheate; some temperers of Leauen, with the sweet lumpe of Gods sacred Truth. Others there are againe, which may casually [Page 10] deceiue, & they are also of two sorts. The one sort are such as may lead the people into er­ror (though perhaps it be not their purpose) throgh their in­sufficiency, their rawness, their vnskilfulnes, their negligence, for & in the discharge of this great seruice of instructing. Too many such there be, who wanting the tong of the Lear­ned Isa. 50. 4, who lacking Iudge­ment Mica. 3. 8, and skill of right diui­ding the word of Truth2 Tim. 2 15, & beeing no well taught scribes to the kingdome of heauenMat. 13. 52, and then withall being care­lesse of that charge, touching taking heed to Doctrine1 Tim. 4 16, do vent many things vnsound & [Page 11] vnsauorie, sometimes things vain & foolish, as the Scripture tearmeth themLam. 2. 14 ordinarily, such as God neuer comman­ded, nor spake, neither euer came into his mindeIer. 19. 5, wher­by the mindes of the simple are deceiuedRom. 16 18, and the hearts of the righteous made sadEze. 13. 22. These be such as Paul calleth Deceiued deceiuers2 Tim. 3 13. They are beguiled themselues, [...]. and so beguile others. I will not be so vncharitable as to range such among purposed decei­uers: yet this I say, they them­selues, beeing through vn­skilfulnesse and negligence mistaken, & doing the Lords worke more remisly then is [Page 12] fit, they become an occasion of erring vnto others. When men come to the handling of holy things, not well instruc­ted themselues, and then doe that which they doe, without any great conscience (it may be they doe it for forme, and binde themselues to speak ac­cording to the Times) it can­not bee auoided (though it may be, their hearts are not so nought as to meane de­ceit) but sometimes others by them shall be in danger to be misled. The second sort of such as casually may deceiue, are euen the best, the most sufficient & faithful Teachers. It is possible, that euen such, [Page 13] notwithstanding all their care, may at a time deliuer that which is not safe to entertain. None since Christ, neither companies of men, nor parti­cular persons, haue had the infallible assistance of the ho­ly Ghost, except the Apostles. Our knowledge here is but in part1 cor. 13. 9. In sundry things (as men) wee are many times much mistaken. And it falleth out many times, thorough Gods wise dispensing, that somewhat is reuealed to him which sitteth by, which hee who occupieth the roome of the Teacher, doth not vnder­stand; as is gatherable out of that saying of the Apostle, [Page 14] (1 Cor. 14. 30.) This is the first thing out of which there springs a possibility of being deceiued. The second, is from out of our selues which come to heare. We are naturally in matters of Religion easily mis­caried, by reason of the va­nity of minde, and darkness of cogitation, which we haue brought with vs from the WombeEph. 4. 18: wee are vnwise by nature and deceiued1 Tit. 3. 3. And then what through presump­tion, trusting too much to our selues, what through a kinde of natiue lothnesse to endure the paynes of Trying, what through an affectation of No­uelty, we are very lyable to [Page 15] deceit, apt to drinke-in error as water, and to bee carried vp & downe with euery wind of doctrineEph. 4. 14. As it is said of vs in the generall, that we are clay to God, and wax to the diuell: so may it bee applyed to vs in the particular, that we are hardly wrought to an en­tertainement of a truth, but soone wonne to the embra­cing of an error. The Iewes in regarde of their vntoward­nesse to good, were tearmed stiffe-neckedAct. 7. 51, and a gaine­saying peopleRom. 10 21, and yet soone turned out of the way which God commanded themEx. 32. 8; and the Galatians were soone re­mooued to another GospellGal. 1. 8, [Page 16] and yet the paynes of for­ming Christ in them was as a trauailing in birthGal. 4. 19. 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 2 Thes. 2 10., is very preuailing, speedily to entangle vs. That same canker or gangreane of vntruth doth soone seize vp­on vs, and it fretteth2 Tim. 2. 17 apace when it hath once begunne. Hereupon, the bringers in of heresies haue many to follow their damnable wayes2 Pet. 2. 2: and Antichrist hath small & great, rich and poore, to receiue his [Page 17] markeApoc. 13 16. Now for the danger of erring in matters of this kinde, it is not hard to disco­uer it. Religion is a matter which concernes the soule, and the euerlasting happiness thereof. A mistaking there­fore must needs be followed, with a more then ordinarie hurt. I know there are diffe­rences and degrees of errors in matters of Religion. Some do strike more directly to the heart of piety, and weaken the very maine foundation of faith. Some are not altogether of so dāgerous a nature; being in points of lesse importance. The former are as mortall dis­eases in the body: the other [Page 18] are but as superfluous hu­mours within, or swelling tu­mours without. But yet as in the bodie, smaller griefes, when they are multiplyed and continued, become preiudi­ciall to the life of the whole: so these inferiour kindes of mistakings, when they are ordinarie & encreased, grow dangerous, to the Maine. A little leauen doth leauen the whole lumpeGal. 5. 9: It is applyed by the Apostle, to shew what incōuenience followes the en­tertainmēt of (as it may seem) a pettie error in the things of God. The withall in the day of tentation, when a man is either before the world called [Page 19] into question for that which he doth professe, or else is sif­ted and winnowed by Satan, about that which he beleeues; how woefull and hazardous shall his case be, if hee haue taken vp his religion onely (as I may so speake) vpon trust, or raysed it vp out of his owne surmise! There is neither of these, but will bee a poore ground for him to re­lie vpon, in the time of Triall. 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: and it will not be easie to answer the di­uell, by alleadging the name [Page 20] of a man, vnlesse he be able to iustifie his Tenent by diuine authoritie. So then, if either we consider the easinesse of er­ring in matters of Religion, or the perill of mistaking ther­in, we must needes acknow­ledge this doctrine, touching the Triall of doctrines, to be true. How shall this easiness to erre bee preuented? how shall this danger of not going aright be auoided? but by this one course of considering all things, and of examining each point, before wee build vpon it as a certaintie.

The diuell labours to poi­son the fountain of Truth (the publicke Ministrie) so that oft [Page 21] times there streame euen from it very dangerous con­ceits: [...]. and the olde saying may bee well applyed to our profession, Many good in­ches, but few good plough­men: So, many aduenturers to speake from the pulpit; not so many who obserue the rule, of speaking as the words of God1 Pet. 4. 11, and then the best som­times are ouershot. I remēber what we learned when we were boyes;Cicero Offi. lib. 3 How one Cannius was cozened in the buying of a garden in an Iland. The sel­ler first inuited him to it, and for that day hired diuers fi­shermen, to attend the banks with boates and nets, and to [Page 22] bring in plenty of fish, and to lay it at his feet, making Can­nius beleeue (who wondered at it) that it was the royalty of the place, and that that seruice was due to him, as Lord of the garden, whensoeuer he came thither. Cannius beleeuing him, and being much in loue with such a commodity, would needes haue the garden, and paid for it to the purpose. Shortly after, he had a disposi­tion, to let some of his friends see what a purchase hee had made, and brought them to the garden to bee merry, making full account that the fishermen would bee there, both to shew him pastime, & [Page 23] to present him with a tribute of fish. When hee saw neither boate, nor fisherman, nor net, hee asked his neighbours whe­ther it where holy-day with fishermen: They answered none that they knew of; and added withall, that they won­dred at the late resorte of fi­shermen there, as a thing vn­vsuall in that place. Vpon this, Cannius perceiued hee was cozened: but it was too late; he could not helpe it. And thus may an heedless person be de­ceiued in his dependance vpō Gods ordināce: He may meet with some crafty Pythius (for so was hee called who decei­ued Cannius) who may com­mend [Page 24] a doctrine to him, and set it out with many plausible tearmes, as if it were of such and such excellent vse for a mans soule; which yet, when it is brought to triall shall be found to yeelde out no such matter as was promised. Thus still may this point be ampli­fied, touching the possibilitie to receiue infection, euen by preaching: to which when we shall ioyne our owne aptnesse to be misled, and the perill of going awry, the generall point must needes bee yelded to; namely, that in receiuing of doctrines▪ Trying ought to goe before Trusting; we must labour to bee sure that which [Page 25] we intend to keepe is good, before wee set vpon the kee­ping of it as good.

This point of doctrine,The vse. makes to the discouerie (I wish also it may so please God, to the recouerie) of three great euils, which are very preuailing, and very vniuer­sall in these our Times. 1 Wil­fulnesse. 2 Carelesness. 3 Vn­skilfulnesse. The first of these is a froward humour. The se­cond, a negligent humor. The third, a sottish humour. They are ouercomne with the first, who plead for their excuse, in either not hearing, or not cre­diting any whom they heare; the variety of opinions to bee [Page 26] found among preachers, and the possibility of beeing de­ceiued by dependance on them; scarcely two of them of a minde (say some) and therefore my resolution is, I will beleeue none. How doth this agree with the Rule of Trying all things? It is not the counsell of the holy Ghost, because there is a spirit of er­rour in the mouthes of many, and the best learned may mis­take, therefore cease to hear; but because it is thus, be sure to try. This bindes to iudiciall hearing, it giues no warrant to desist from hearing. Wilt thou rather starue, because of a possibility to bee poysoned? [Page 27] or goe naked and neere the winde, because in the shops of them that sell, thou mayst be cozened? or lie downe in the streete, or by the hedge, because (perhaps) thou maist either goe wrong, or stumble on the way? Our Sauiour would haue his Disciples learn and inquire, and seeke to bee sure what he was, though some saide one thing, some another, touching himMat. 16 13. 15. That I may bee deceiued, must encrease my care, not ouerthrow my diligence.

Now touching the second euill, of carelessenesse, it is to be seene in those, who are apt to take all for sound & good, [Page 28] which is deliuered. If they can countenance that which they seeme to maintaine, with the name of a Teacher, or say, it was deliuered at a Sermon, they thinke it is enough. Es­pecially there is euen a kinde of Idolatry committed by some, in selling themselues so to some mens iudgements, that they doe in a manner re­pute euery word an Oracle which they speake. It is suf­ficient for them, if such or such a man hath said it. This is e­uen a spice of that which Saint Paul tearmes a being seruants to men,1 Cor. 7 23.. It is to haue ones faith more in the wisedome of man, then in the power of [Page 29] God1 Cor. 2. 5. Let a man esteme of vs, as the ministers of God1 Cor. 4. 1, but yet, not as men in whom, but by whom, you belieue1 Cor. 3. 5. Were he an Angel from hea­uen, yet his Gospel must bee looked intoGal. 1. 8. Hearken to a matter because wee say it; so much wee may chalenge by our place: but doe not belieue it, vntill you knowe vpon what ground wee haue spo­ken it. Could wee once work a conscience of this du­tie in our hearers, many who doe now despise our doctrine, would then approoue it; and they which doe approoue it, would finde ten times more sweetnesse in it then they doe.

[Page 30] But now commeth the third euill, at the least as bad as the two former, and that is vnskilfulnesse. This reacheth farre. For, besides, that they who are guilty of the two be­fore named, are also charge­able with this; euen they who are better disposed, and haue a kinde of inclination to the dutie of Triall, yet want that skill, and ablenesse for it, which is necessarie. It is not easie, no not among the best professors, to finde a man that hath an exercised wit, to dis­cerne both good and euillHeb. 5. 14▪. A witty and ingenious man, well spoken, and able to car­ry a matter handsomely, & to [Page 31] set it out with a smooth and pleasing phrase, would soone deceiue euen a great many of those which meane well.

Quickly might a man of Arts and Parts, make many of vs to stagger, euen touching those very things which hi­therto haue gone with vs for currant, and wherein we haue seemed very confident. A man might so lap vp the poi­sonous drugs of Poperie, and so gild them ouer with the seeming allowance of Scrip­ture, & of hore-headed Anti­quity, that euen the greatest part would soone swallow them downe without suspici­on. This is a truth, but a la­mentable [Page 32] truth. What pittie is it, that after this long Sunne­shine of the Gospel in this Land, there should be so ma­ny, who but (as Saint Peters tearme is) see glimmeringly, and vncertainely, like one who cannot see a farre of2 Pet. 1. 9 [...], in matters of Religion; and like Zebut in the holy storie, either take men to be but the shadowes of mountaines, or the shadowes of mountaines to be menIud. 9. 36. They know not what to make of many things, what to conceiue, or how to determine. And as Absalom and the Elders of Israel, at the first gaue a generall ap­probation to Ahitophels ad­uice, [Page 33] and were ready to fol­low it, but by and by, said the counsell of Hushai the Archite was a great deale better, and so did accordingly2 Sam. 17 4. 14.: so they who now say, Surely this is the truth which we must bide by, within a while are apt to cry out, Nay but this is the better, and like the Lystrians in the story, bee ready to cast him out, whom in the beginning they did magnifieAct. 14. 19. Must I not heere say with the Apo­stle, Shall I praise you in this? in this I praise you not1 Cor. 11 22.

Now happie might I ac­count my selfe, if the doctrine which I haue framed out of this Text might become a [Page 34] purgatiue receit, for the re­moouing of these three ma­lignant humors; then the which, I professe I know none, which doe more preiudice the good concoction of that heauenly & wholesome doc­trine which is taught vs. If we can say, this Text is not the word of God, 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, and maintain our selues in them: but otherwise, it be­commeth vs vpon the paine of the most High his displea­sure, to cast aside all either frowardnesse, or neglect in [Page 35] this matter, and to labour to haue skill in the performance of this Trying dutie. We dis­claime all Lordship ouer your faith2 Cor. 1. 24, we are set set on work for the seruice of your faithPhil. 2. 17, not for commanding it. We leaue it to Papists, to tyrannize ouer mens thoughts in mat­ters of Religion, and to re­quire the people to lappe vp their faith in the generall be­leeuing of the Church. Wee desire you to Try, we beseech you to enquire, wee would faine bring you to stand in the wayes and askeIer. 6. 16, wee knowe you can neuer till then haue stablished heartsHeb. 13. 9; you can neuer attaine to that of beeing [Page 36] fully perswaded euery man in his owne mindeRom. 14. 5: and when you shall doe this, you will say to vs, who haue preached to you, as the Samaritanes said to the woman, Now wee beleeue not, because of your sayings, for we haue found it our selues, and knowe that this and this is so indeedIoh. 4. 42: or after after some such sorte as the Queene of the South said to Salomon; The sweetenesse which wee now feele in Reli­gion farre exceedeth your re­porte 1 King. 10. 7.

Now because, if I should winne you all to a resolution of Trying doctrines, and then leaue you doubtfull how and [Page 37] which way to performe it, my course would be vnprofitable: therefore you shall giue mee leaue to bestowe some paines that way, and to giue some ne­cessarie directions in that be­halfe. That there is a meanes to attain to some sufficiency for the discharge of this seruice, why shold I go about to proue? God would neuer bid vs Try, if it were not possible for vs to be able to Try. Now all Triall of doctrine must bee by some Rule. The Greeke word here translated Try, betokens, such a triall as Gold-smiths vse tou­ching metall; for the discerning whereof they haue a touch­stone, at which that which will [Page 38] not hold, is reiected and laide by as counterfeit. A touch­stone there must be sought, for this businesse. And when wee haue found it, we must vnder­stand how to make vse of it, to that end. The maine Touch by which all doctrine must be try­ed, and by which it must either stand or fall, is the will of God reuealed in the Scriptures. Bring them to the Law, and to the Testimonie (saide the Ora­cle of God of olde) and consi­der whether they speake ac­cording to that wordIsa. 8. 20. By this our Sauiour himselfe was con­tent to be tryedIoh. 5. 39; By this the preaching of Paul and Silas at Thessalonica was tryedAct. 17. 11. Re­ligious [Page 39] doctrines are Gods mat­ters: 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, but by the Scripture? Excel­lently spake he,Cor & ani­mam Dei. who called the Scripture the heart and soule of God;Gr. in Reg. 3 and he who affirmed that God hath left for vs in the Scriptures,Firmamen­tum contra errores. a Fortresse against errours. Let Papists (if they will needes) persist in their blas­phemous disclaiming the triall of the Scripture,Aug. in Ioh. 1. tract. 2 accounting Traditions to bee the touch­stone of doctrine,Lindanus Panop. l. 1 c. 9. calleth them Lidi­um lapidem. lib. 5. c. 2. Fundamen­tum fidei. & the Foun­dation of faith, and reputing the Scriptures to bee rather a [Page 40] kinde of Store-house for aduice in matters of Religion;Cōmonito­ [...]ium Bellar. Diuina sta­tera; Aug. lib. 2. Bap. c. 6. yet we will euer account them the Diuine beame, and the most exact balance,Exactissima trutina. Chr. hom. 13. in 2 Cor. and approoue that course of that great Constantine, [...]. Th. lib. 1. Inst. Cap. 7 exhorting the Fathers assembled in the Ni­cene Councell, to take the re­solution of things in question, out of the diuinely inspired writings. And let men learne heer by the way, how necessary it is for them, if they would be rightly grounded in Religion, to be well acquainted with the Scriptures. Our Sauiours rule can neuer faile: You are decei­ued, not knowing the Scrip­tures Mat. 22 29. God forbid, we should [Page 41] vnder any pretext dishearten you in your care to turne o­uer Gods book. Let profane­nesse, and poperie cast repro­ches, vpon diligence and ordi­nariness; herein we the Ministers of Christ,Audite secu­lares, cōpa­rate vobis Biblia. hom. 9. in Ep. ad Colos. shall rather call vpon you as Chrysostome of olde did vpon his hearers, Heare O you men of the world, get you Bi­bles.Super om­nia tormen­torū genera, si quem vi­deant verbo dei operam dare. Orig. in Num. hom. 27 It is saith another of the Ancients, of all torments, the greatest to the diuells, if they see a man giuen to the reading of the Scriptures. We would reioyce to see those dayes spoken of in Storie,Theod. de Corrig. grae­corū affect. lib. 5. wherein the secrets of the Scriptures should bee familiarly knowne to Taylors, Smithes, Wea­uers, [Page 42] Seamsters, Deluers, Neat­heards,Hier. in Psa. 133 &c. and of which Hie­rome speaks, wherein euen see­ly women were wont to con­tend who should learne with­out booke most Scripture.

Neuer will wee holde with that blasphemous Papist,Mart. Peres. de [...]. 44 that it was the inuention of the di­uell to permit the people to read the Bible: but we will still presse you with that of the A­postle, Let the word of Christ dwell plentiously in youCol. 3. 16.

Thus haue wee found the touchstone: let vs now enquire how it must bee vsed. A little childe, or a foole may easily finde a touchstone, and yet when he hath it, not know what [Page 43] to doe with it, more then with an other ordinarie pibble. Though the Scripture bee not so common as it should, yet it is conuersed with by more, then can tell how to turn it vn­to good. This then shall be the next parte of my taske, to shew how the Scripture may bee made vse of, for the Tryall of doctrines.

And heere there are two things considerable. 1 How he must be qualified, who aduen­tureth to meddle with the Scripture. 2 How beeing so qualified as is necessarie, hee may be able to apply it to this vse. First, whoso puts his hand to the Scripture in desire to get [Page 44] skill by it, so, as that by the helpe thereof he may be able to examine doctrines, it is meet especially that hee be a man of an humble spirit. They bee the humble, to whom the Lord giueth grace1 Pet. 5. 5, hee dwelleth with suchIsa. 57. 15, hee teacheth his way to such, to them he reuea­leth his secretsPsal. 25. 9 14: a man must humble himselfe, that hee may walke with his GodMic. 6. 8 Modò ad hautiendum accedat de­uotè. Aug. de vtilitate credendi. c. 6. It is a good speech of Augustines, The doctrine of the Scripture is so tempered, that there is no man but may draw thence sufficient for himselfe, prouided that he come vnto it with Deuotion. Now, that which the Scripture meaneth by humblenes of spirit [Page 45] in this case, and Augustine by Deuotion, is this; A yeelding of a mans selfe ouer to bee taught of God, out of a resol­ued and strong opinion, that he is of himselfe but a foole in the things of God. This is that which the Apostle cal­leth a beeing a foole, to the end that he may be wise1 Cor. 3 18. They be the simple, to whom the word of the Lord giues sharp­nesse of witPro. 1. 4. The summe is this in a word (that I may not dwel vpon this particular); Ex­cept a man be sensible in him­selfe of mans natiue dulnesse in the matters of God, of the vnfitness of his reason to iudge and to determine in points of [Page 46] that nature, and so resolue to submit himselfe wholly to be taught of God, and to con­forme himselfe and to subdue his thoughts, and to frame them to that which hee shall reueale, it is vnpossible that he should euer, be by the Scrip­tures made wise vnto saluati­on. Now the best euidence of ones being furnished with this worthy quality, is his binding himselfe not to looke into the Scripture without praier. Thus did Dauid bewray the meeke­nesse of his spirit, by begging of God to open his eyes, to see the wonders of the LawPs. 119. 18, by praying him to giue him vnderstandingPs. 119. 34, to teach him [Page 47] good iudgement and know­ledge Ps. 119. 66. This shewed Dauid to haue renounced all opini­on of his owne sufficiency, and to haue resigned himselfe ouer wholly to the Lords gui­dance. Hee would not trust himselfe in wading into these depthes: but in more then a iealousie ouer himselfe, hee cast himselfe altogether vpon God. It is but as Paul calleth it, vaine iangling1 Tim. 1. 6, and sci­ence falsely so called1 Tim. 6 20, a kind of frothie knowledge, what­soeuer men get out of the Scripture, aduenturing on it, without this quality. Deter­mine if thou wouldest get ought out of Gods booke, by [Page 48] which thy soule may bee sa­tisfied as with marow and fat­nesse, neuer to betake thy selfe to the vse of it, but to vrge that vpon thy selfe, which the woman of Samaria, scoffing­ly said to Christ, Thou hast nothing to draw with, and the well is deepeIoh. 4, 11, without thee O Lord,Orandus est deus & di­cendum cū Apostolit, e­dissere no­bis hanc pa­rabolam. Hier. Epi. ad Pammachiū I shall depart empty away. God must bee prayed vnto, and wee must say with the Apostles, Lord shew vs this parable.

Now when a man is thus ad­dressed and prepared with an humble, yeelding, and resig­ned spirit, his next care must be, to be furnished out of the Scripture with some matter of [Page 49] Rule, by which hee may still in his hearing course, make that tryall which is necessarie. This matter of Rule, I may thus distinguish; It is either more generall, or more speci­all and particular. The more generall matter of Rule, is the doctrine of Catechisme. I will shew you what I meane here­by. There is a thing, which Paul in one place calleth the Forme of doctrine [...]. Rom. 6. 17.; in ano­ther, the Patterne of whole­some words [...]. 2 Tim. 1. 13; else where, The doctrine of the beginning of ChristHeb. 6. 1. It is a certaine frame of sacred Truth, raysed out of plaine, direct, and vnque­stiond Texts of holy Scripture, [Page 50] manifesting by the way of a­bridgement, the order and course of mans saluation, to whom he must looke vp for it, and by what way & meanes he must come to it. He which doth not beginne at this, shall neuer come vnto that in Re­ligion, which is called the Cer­tainty Luk. 1. 4. There was a course of teaching this in the Apo­stles dayes, as may be gathe­red out of Heb 6. 1. and hath beene continued in all well gouerned Churches euer since. And I am verely perswaded, that one speciall reason, why both many, who are for pro­fession Diuines, are staggering and vncertaine, and various in [Page 51] pointes of diuinity, and sub­iect to drawing this way, and that way, either by the Times, or by such Authors as they meete with; and diuers also of our people, of all rankes are so vnsettled, and so by and by puzled, 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 it is a great errour both amongst vs Ministers, that this kinde of Teaching is so little in our practice; & amongst the peo­ple, that where it is vsed it is so little in esteem. Neuer shall a man bee other then raw in Religion, that was not well [Page 52] seasoned with the first rudi­ments. These must be to him like the patternes which some craftsmen haue, by which they proportion out their worke: That which they heare, if it hold not agreement with these principles, it must be reiected as vnsound. These our daies afford many helpes in this kinde, and our neglect herein is the more without excuse. If you shall giue this point, but a little time and roome in your thoughts to bee here conside­red of, I make no doubt, but you will all confesse it to bee true.

Now the more speciall and particular Rule, is either for [Page 53] the deciding of the great question betwixt vs and pa­pists, or for our direction and settlement in that ordinarie preaching which is amongst our selues. Touching Popery, wee shall finde that course which Salomon tooke for the trying of the two Harlots which came before him, whe­ther was the true mother, whē both were therein very confi­dent 1 King. 3▪, to be of very special vse for the triall thereof, and for the confirming of a mans de­termination touching it, that it is but counterfeit. Shee who could bee content the liuing childe should be diuided, Sa­lomon gaue his verdit vpon [Page 54] her, that surely shee was not the mother. Vnity is a mat­ter much boasted of by pa­pists, yet there is nothing so pregnant against them as this point of diuision. For where­as God will haue all reserued to himselfe, and will admit no copartinarie (I will not giue my glory to anotherIsa. 42. 8,) we shal finde Poperie in the points of Christian religion, to admit (clean cōtrary to the fundamē ­tall lawes of heauen) as it were a Gauel-kinde custome, and to allow shares with God, in the things wherein hee will en­dure no partners; as for ex­ample: Adoration is diuided betwixt God & Images. The [Page 55] seruice of prayer betwixt God and creatures. Mediation to the diuine Maiesty, betwixt Christ and Saints. The head­ship of the Church▪ betwixt Christ & the Pope. The con­uersion of a Sinner, betwixt the freedome of Gods grace, and the freedome of mans will. Iustification, betwixt faith and workes. The ground of a Christian mans faith, bee­twixt Scriptures and Tradi­ons. Absolute obedience be­twixt Gods Commande­ments, and the precepts of the Church. And so in other things, for I giue you but a taste. Take we this for a cer­taine Rule, by which to iudge [Page 56] of the doctrine of Popery. It is content like the pretended mother to diuide those things betwixt two, or moe, which ought of right to bee reserued vnto one. I dare vndertake, that in the maine points of Re­ligion, there is a making o­uer, more or lesse, from God to somewhat else, all that glo­rie, that respect, that depen­dance vpon, that reuerence, that acknowledgement, which by vertue of the first Com­mandement is his peculiar. I would faine see, how the doc­trine of the Church of Rome can bee freed from dispersing those affections and powers of the heart vnto sundry par­ticulars, [Page 57] which the Lord requi­reth to be giuen wholly vnto him. Let the matter bee tho­rowly examined: and if the seuerall points of that Religi­on, which wee professe and preach in the Church of Eng­land at this day, bee not like the lines in a Circumference, which al meet in this one Cen­ter of Gods glory, and of that maine ayme of God in all his proceedings, He that reioy­ceth, let him reioyce in the Lord1 Cor. 1. 31, we may freely allowe you to disclaime it. Wee will neuer feare to ioyne issue with Papists in this: wee will neuer decline, nay we will entreat & sue for this Triall.

[Page 58] Now for direction in de­pendance vpon our ordinarie preaching, I commend this es­pecially to the obseruation & vse of common men. For I now labour not so much to giue precepts for those that be learned, and haue helps by Arts and Tongues & reading, to scan the things which are presented to them: but I en­deauour to guide those, who haue no more for their ayde in this seruice, then common education hath afforded them. I remember a saying of Pauls, 1 Cor. 10. 15 Iudge you (said he) what I say. Me thinks I may thence con­clude, that there is somewhat within the soule & conscience [Page 59] of the hearer, by which hee must determine touching that which commeth to him, whe­ther it bee meet to giue it en­tertainement, yea or no. There is a certaine hid man of the heart1 Pet. 3. 4, which must bee iudge in this case. Thou must try that which thou hearest, by the work which it hath vpon thy soule. There be three speciall things which I may tearme the aime of the whole Scripture. That doctrine w^ch tends to the furtherance of all, or either of these three, a man may safely build vpon it, that it is true: That which is a let or an impe­diment to any of these three, it must be reiected as vnsound. [Page 60] The three things, are, 1 Hu­mility. 2 Comfort. 3 Consci­ence of obedience. The whole Scripture driues to these three: 1 To abase man in his owne eyes, & to lay him in the dust. 2 To refresh his soule, and to bring his bones w^ch haue bin broken, to reioyce. 3 To frame his heart to a constant desire & care of pleasing God. These be three things simply neces­sarie to the composition of a right Christian. Hereupon the Scripture is so exact in laying open the corruption of mans naturall estate, in setting out the foulnesse, and haynousnes of sinne, in describing the ri­gour of Gods iustice, in de­claring [Page 61] the terror of that which is the best of mans desert. Here upon (secondly) it is, that it so gratiously discouereth the my­stery of Christ, the fulnesse of the grace which is in him, the riches of Gods mercy through him, euery way answering a mans spiritual necessity. Here­upon (thirdly) it is, that it so precisely & straightly presseth the duties of holiness, giuing no manner of liberty to mans owne naturall inclination, but binding him to a finishing his saluation with fear & trēbling, and to a causing his heart to be in the feare of God continual­ly. Marke thou this then: Exa­amine thine owne soule how [Page 62] that which thou hearest hel­peth thee onwards in either of these three; how it beats down the naturall pride & presump­tion of thy heart, striuing to make thee vile in thine owne eyes; how it acquaints thee with the Fulness of Christ, and directs the for the settling of thine abased & trembling soule vpon him; how it hedgeth thee in, in those excesses thou art inclinable to; how it limits and stints thee in the things where­in thou wouldest faine haue li­berty; how it tieth thee vp, and vrgeth thee to a kinde of strict and circumspect walking. If thou finde it thus to work, em­brace it, rest vpon it, lay it vp, [Page 63] hide it in the midst of thy heart, it shall be health to thy nauill, and marowe to thy bones. If thou hearest a doctrine taught, which thou findest to extenuate the corruption of mans nature, or to darken and obscure that aboundant mercy which is in Christ, weakning that as­surance which an afflicted soule desireth by him, or to hearten the euill inclination of the hart, and to giue some liberty to the flesh, and to seeme to make some of those courses tolerable which thou (as a man) art rea­dy to affect; beware thereof, as of poyson to thy soule. It is not that truth which thou must hearken to. I haue set you [Page 64] downe a Rule, which if you please to obserue and practice you shall finde to be exceeding vsefull. That which thou hea­rest, if thou perceiue that it humbleth and checketh thee in thy security, comforts thee in thy perplexity, curbs thee in, in thy desired liberty, thou maist be bolde to say, It is the Truth of God. All the falshood which in these dayes generally we are in danger of, faileth in one of these 3 particulars. If I shall shew you an experiment of this Rule, it wil be the better vnderstood, & the better credi­ted. I pray be pleased to ioyne a little with me in the trying of the doctrine w^ch my selfe haue [Page 65] here taught in my former Ser­mon vpon the precedent verse and vpon this, thus farre. I taught in that, the necessity of dependance vpon preaching, if we would be saued: I vrged the seeking to enioy this means, especially on the Sabbath day, though it were with som charge or hazard. I haue perswaded (in this) diligence to Try the doctrins w^ch are taught, & care to be furnished with skill to that end. Now it may bee, all are not in these particulars of the same opinion; perhaps, you may heare that taught some­time, which is somewhat diffe­ring: as, that other meanes may serue without preaching, [Page 66] that there needeth not be such labouring and seeking after it, now and then may suffice; and that it is not for ordinarie per­sons, to seeke to be so skilfull and busie, as to fall to the exa­mining of doctrines. It may be (I say) such things as these may bee deliuered plausibly, and with some shew of truth. To resolue vs therefore herein, let vs make vse of our Rule: 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. For what can put a man downe more then the binding [Page 67] of him (whatsoeuer he be, no­ble, wise, learned, and howso­euer else outwardly qualified) to sit him downe as a disciple in [...] [...]rners forme? He shall not think to worke out a path to heauen by his owne indu­stry: but he must seeke sauing knowledge at the mouth of a­nother, and goe as hee is led by anothers hand. This cuts the very heart of mans natu­rall pride, according as indeed it is onely out of the hautinesse of their spirits, and their loath­ness to stoope, and the good opinion of their owne suffici­ency, which maketh a great many to gainsay this doctrine. What is the reason that Paul [Page 68] of old called it the foolishnes of preaching1 Cor. 1 21? but because men in their seeming wisdome scor­ned it, and esteemed it for lit­tle better then euen a very ri­diculous and childish course. Oh, if man by some course of his owne inuenting, might be permitted to seek out heauen, it would please him a great deale better: but, to require him to giue attendance vpon a Teacher, to sit at the foot of a poore Minister, and to heare what he shall say, and to suffer him to controule and checke him in his courses, and with meekenes and silence yea e­uen with thankfulnes to endure it, what a very death is this? [Page 69] what a base thing in the eyes of flesh and blood? you see plainely this makes most for a mans humbling: I am much deceiued, if it doe not also make most for his comfort. First, this I am sure, that the mystery of Christ (the ground of comfort) can neuer so work vpon a mans affections any way, as when it is effectually discouered by a liuely voyce. There is a certaine efficacy in the voyce of man to put life into the inward parts.Habet nes­cio quid la­tentis e­nergiae viua vox. Hier. But this is not all: Here is the chiefe; A mans comfort in Christ is then such as he may haue best assurance of, when hee can say, hee hath not therein [Page 70] beene his owne caruer, but the same hath beene applyed to him by the hand of Gods Minister; who is the steward of the Lords house, to giue to euery one his portion of meat in season. The faithfull Pastor in the congregation, is in Christs steed2 Cor. 5. 21, & hath power to bind and looseMat. 18. 18. 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. That which hee putteth on thee, and applyeth to thee, (thy heart being right­ly prepared before hand) that same is it wherupon thou maist [Page 71] rest. Hee is that one man of a thousand, which must de­clare thy righteousnesse vnto thee, that God may haue mer­cie on theeIob. 33. 23. 24.. Loth would I bee to preiudice any mans or or womans comfort. Let e­uery one looke to himselfe vp-what ground he standes: 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; The Minister who hath authority from God, thus and thus hath he spoken to my soule.

Let vs now see in the third place, whether this course bee [Page 72] not also (as I said) most for mans restraint. 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, and keepe his money in his purse for his owne priuate occasions, and take his ease on the Sabbath day, and satisfie himselfe with a reading Minister, then paine his body, straine his purse, ha­zard his peace, tye vp himselfe shorte from those Sunday-de­lightes, which the men of the Times are accustomed to, and all this for preachings sake? Certainely, there is more con­tent to the flesh by the other still course, then by that kinde [Page 73] of dependance vpon preach­ing which I haue laboured to perswade. A man must resolue to cut himself short in many things, or else hee shall neuer profit by it as is meet. I may thus discouer the truth of this Rule, in that other point also touching Triall. How doth this make to a mans humbling, when he is not permitted to trust his owne first apprehen­sions, but is required (in a kind of iealousie ouer him selfe and in the disclayming of his owne iudgement) to seeke a Rule out of himselfe, by which to examine that which hee must make vse of for himselfe? How doth it againe adde to a mans [Page 74] comfort? By this meanes hee attaines to that sweetenesse in Religion, and to that vnder­standing, which without this he should neuer haue percei­ued. This will enable him to say, Thy word is prooued to be pure, & thy seruant loueth itPsal. 119. 140. How (lastly) doth this curbe a man in his owne na­turall desire? For whereas of himselfe he would gladly end his taste with the act of hea­ring, and so betake himselfe to some freer course; this calls him to an after-reckoning, and bindes him to a second labour of recounting & view­ing all particulars; and ma­king diligent inquirie into [Page 75] them for their certainty. And thus haue I giuen an instance or two for the application of this Rule: and therein I end this first part of my Text tou­ching the first vertue therein required, which I called Dis­cretion.

The next now followeth,The second Doctrine. which is concerning constan­cy (Keep that which is good). The doctrine is, That that which diligence of tryall hath discouered to vs to bee found, must with all faithfulnes and perseuerance be kept and reteined to the end. The very first view of the words will ac­quite me from strayning this collection: Keepe that which [Page 76] is good: Neuer leaue sifting of Doctrines till you haue found the good: when you haue found it, be sure to pre­serue it; a shame to haue taken such a deale of paines for it, & then to forsake it. The truth of this point will bee the more profitably discouered, if wee shall be pleased to vnderstand and consider, that there is a three-fold keeping which may very well be thought to bee heere intended. 1 A keeping in memory. 2 A keeping in af­fection. 3 A keeping in prac­tice. The first of these makes way for the second; the second for the third. Good must be re­membred that it may be loued: [Page 77] and it must bee loued, that it may bee practiced. Touching keeping of good and holy things in memory these Texts are plaine. Hide my Comman­dements within theePro. 2. 1, Keepe them in the midst of thy hartPro. 4. 21, Take heed, keep thy soule di­ligently that thou forget notDeut. 4. 9▪. These words shall bee in thy heartDeut. 6. 6▪. Remember the words which I said vnto you (said our Sauiour)Ioh. 15. 20. Remember the wordes which were spoken of the ApostlesIude 17, Giue heede to the things which wee haue heard, lest at any time wee should let them slipHeb. 2. 1. The me­morie is as it were the treasury of the soule: what more wor­thie [Page 78] to bee laid vp in it, then that wherewith the things of the greatest worth are not meet to be comparedPro. 3. 14. Holy doctrine is (as I may call it) the food of the soule. It is the portion of meat spoken of in the GospellLuk. 12. 42. Now what good will a mans meate doe him if he voide it vp, through weakness of stomack as fast as it is eaten? the body thereby can receiue no nourishment. Else-where that which is commended to vs by preaching, is compared to seedLuk. 8. 11. Now when the seed is cast into the ground, if the birds do by & by pick it vp, or the swine strait way deuoure it vp, Is there any hope of har­uest? [Page 79] It is so in this. 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; neuer to a­ny truth or power of godli­nesse. Well, as it must be kept in memory, so in affection too; my meaning is, a man must persist in the earnest loue and zealous profession thereof. There must be no declining nor going back, no slaking of that first egerness with which hee seemed in the beginning to embrace it. This is that hol­ding fast cōmended by Christ to the Church of Philadel­phia Reu. 3. 11, and the want hereof was [Page 80] the blemish of Ephesus; it is taxed in her by the tearmes of losing her first loueReu. 2. 4. There may be an intertaining of good things with ioy, which yet va­nisheth like a morning clowde; and as it commeth to nothing▪ so it is worth nothing. It is good to loue alwaies earnestly in a good thingGal. 4. 18. When the beginnings bee hot, and the proceedings but warme, the conclusion generally is colde, and the end of such is fearfulLuk. 11. 26. The children of God must ra­ther encrease1 The. 4. 1 and grow2 Pet. 3. 18, & go from strength to strengthPsa. 84. 7, and shine more and morePro. 4. 18, and follow hard toward the markePhil. 3. 14. Then (thirdly) [Page 81] there must be also a keeping in practice. That good which is found must be obeyed. This is that keeping, to which Christ promiseth a blessingLuk. 11. 28, which Saint Iames cōmendsIam. 1. 25, & w^ch Dauid aymeth at in that affectionate speech, Oh that my waies were directed, that I may keepe thy statutesPs. 119. 11. There is no such keeping here meant, as that of the greedy men of the world, in hoarding vp their treasure, euen vntill the cankering and rusting ther­of Iam. 5. 3, be ready to witnes against them, and as a fire to eate their flesh: but this is a keeping for vse. Such a keeping Dauid speakes of, I haue hid thy pro­mise [Page 80] [...] [Page 81] [...] [Page 82] in my heart, that I might not sinne against theePs. 119. 11; he so kept the knowledge of holy things in his minde, that hee might produce them into prac­tice. The truth is, if a man doe hold fast the truth of God in his affection, he cannot but shew forth the fruites of obe­dience to it in his practice: The abundance which is in his heart, cannot but breake forth into his outward man. This is like that oyle in a mans right hand which vttereth it selfePro. 27. 16. It is as the wine, which will soo­ner breake the vessels in which it is, then it will want ventIob. 32. 19. The sweetnesse which a man findes and feeles in it, by gi­uing [Page 83] it louing entertainement in his heart, will so rauish him, that he cannot but bewray the contentment which hee findes therein, by his outward carri­age. His whole life and course will proclaime and testifie the zealous affection of his soule. Can a man loue the truth in his heart, and not tender the cre­dit thereof? And is it possible to bring more credit to it, then to be bold and resolute in obeying it? to be carelesse of credit, peace, profit, and what soeuer els by nature man affects, so that hee may walke therein? It is in vaine for a man to professe to loue religion in his heart, if hee disclaime the [Page 84] rule, and authority, and pow­er of it in his life. As, if a man should protest he loues me, but when I come to try him hee will doe nothing for mee; will I beleeue his protestati­ons? So then, this may satisfie vs for this point; If I would keep life in the graces of Gods spirit which I haue receiued, I must honour prophecying: My honouring of prophecy­ing must be tempered with try­ing that which is deliuered by it: 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, and striue not to for­get it. I must keep it in affecti­on, [Page 85] and labour not to lose my first loue to it. I must keepe it in practice, that all my whole life & carriage may adorne it. To labour to finde out good, and when it is found, not to remember it is ridiculous: to remember it and yet to make no account of it, is vaine: to say I make account of it, and yet doe not practice it, is ab­surd: I striue to remember it, I labour to effect it, I make conscience to obey it, this is excellent.

Think you,The Vse. whether this be not a very necessarie point to be remembred to vs, conside­ring what ill Keepers generally we bee in matters of this na­ture. [Page 86] For touching the first kinde of keeping, which is me­mory; 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. Wee who can whine and fret for other losses, and be angry with our selues, and say, what a beast was I to forget this, and not to remem­ber that; are yet neuer trou­bled, though multitudes of good points of doctrine run through vs, as through a pipe, or fall from vs, as water from [Page 87] a Swans back, leauing behind within vs no impression. Doe but speak soothly (I pray you) betwixt God and your soules, and say, when did you solemn­ly in prayer lament your for­getfulnesse, and entreat the Lord to pardon it? This shew­eth we are guilty of a kinde of affected forgetfulness. I would this were all our failing (though this be bad enough) but, be­holde yet more abominati­ons; Alas how loose are wee in our affections to holy things? There is (I confesse) a kinde of sodain heate, which ariseth in some, somewhat violent at the first, like the flushings in the face of a man who is in­wardly [Page 88] distempered. Oh, what will not they doe? they march as furiously as Iehu, in their first onset; They will heare, they will read, they will sancti­fie the Sabbath, they will re­forme their families, they will sweare no more, &c. but (woe is me) what is more ordinarie then to see euery day many such passe away, as the rising of RiuersIob 6. 15? their great heate is soone asswaged, they are quickly wearie of that seruice, which they seemed to vnder­take with a great deale of feruency. How full are our dayes, of such vpon whom when a man lookes hee may with a kinde of mournefull in­dignation [Page 89] say, Are all their great shews come to this? Nay, let the best professors (if they be wise) consider themselues touching this, and compare together their present course with their first beginnings, and see whether they haue not let goe a great deale of their first holde, and are euen come the very next step to a Laodicean temper. I knowe nothing wherein a wise Christian hath more cause to feare himselfe then this, that his loue is not so earnest, nor his zeale so fer­uent as it hath been. This same decaying in affection, it is like a consumption, it steales vpon a man, and is farre growne vp­on [Page 90] him many times, yea euen wel-neer to an incurable pitch before it bee perceiued. Fea­ring it, will be a meanes to pre­uent it. We liue in a cooling Climate, and wee shall finde it as hard to keepe this heat in vs, as it was to maintain Dauids naturall heate when hee was old1 Kin. 1. 1. I haue shewed our de­fect in the two first kindes of keeping: let vs see what may be found in vs touching the third, Keeping in practice. And here (me seemeth) I am sodainely striken with astonish­ment, and knowe not what to say: not for lack of matter, but for lack of skill to drawe, into few words, such a world of mat­ter, [Page 91] as this particularity doth afford. Here a man might fill euen a roule of a booke with­in and withoutEzek. 2. 10, with accusa­tions, censures, complaints, threatnings, against all de­grees, ages, conditions, sexes. Somewhat happely we remem­ber, somewhat we seeme to e­steme and to professe: but what is our practice? I speake not now touching those, which are at a kinde of enmity with all religion, and care not though they be noted and knowne to bee of none: but let vs looke to our selues, who would bee thought to haue a regarde to goodnesse, and some respect to the best things, who come to [Page 92] heare, & will needs be thought to loue that course, to approue it, to vpholde it, and see how poore and barren is our prac­tice. Alas, that we should not onely giue cause to papists to speak euill of our Religion, & Faith, through our barrenness, but (which is worse) should o­pen the mouthes of profane wretches amongst our selues, to tax profession and hearing, as the nursery of licentiousnes. The truth is, the liues & cour­ses of many, who yet will come and sit, as Gods people vseth to comeEzek. 33 31, are very scandalous. For my own part, though I wil not ioyne with those, who vrge this to the disreputatiō of al that [Page 93] are affected well, yet I will ne­ther seek to excuse their euils, but say rather with the Apostle They shall beare their iudge­ment whosoeuer they beeGal. 5. 10. I haue almost done: I will now draw to an exhortation, and I beseech you that I may preuail with you for this Keeping du­ty. It is such a keeping, as by which your selues shall bee kept vnto saluation. I per­swade entertainment for such a guest, at whose entrance into thy soule, thou mayst say, as Christ did at his comming to Zacheus his house, This day is saluation come to theeLuk. 19 9. It shall be to thy soule, as the pre­sence of the Arke of Obed­edoms [Page 94] house2 Sam. 7 11. Lose not al your labour (I pray you) in repai­ring hither; you cannot be­stow an houre worse, then by going to a Sermon and get nothing. Hearken what wee say: we may say with an hum­ble boldnesse, we are the Em­bassadours of Christ, wee are the Messengers of the Lord of hosts, we speake wordes vnto you, by which you and yours may be saued: Yet, heare vs as men subiect to infirmities, hear vs with discretion: Bring vs to the touch. Oh, that you would once doe vs that honour, to Try our doctrine. If you finde any thing to be good (as no doubt you shall) what will you [Page 95] do to it? looke vpon it awhile, and (as it were) play with it, as little children with a new-bought toy which within a­while they cast away? God for­bid. God will not be so answe­red. Labour to locke it vp in your memories: resolue with Dauid, I will not forget thy wordesPsa. 119 16; pray the God of peace, to write his law in your hearts, striue to loue it, and that will be a good helpe to re­member it. Can a maid forget her ornament and a bride her attireIer. 2. 32? Her loue to it, makes her not to forget it. I neuer heard (saith the Orator) of a­ny man so old, as that hee for­got where he laid his treasure. [Page 96] 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 lifeReu. 2. 10▪. Resolue touching that which you haue found to bee true, & so accordingly haue be­gun to professe, as that worthy Thebane souldier did touching his buckler, I will either de­fend thee, or die vpon thee. Say to the Truth when thou hast once met with it, as Ruth did to Naomi; The Lord do so to me and more also, if ought but death departe thee and meeRuth 1. 17. And when you haue thus fastned your affections to it, then let mee say to you, as [Page 97] Iehosaphat did to his Officers when hee sent them on the cir­cuit, Be of courage and doe it, and the Lord shall bee with that good2 Chr. 19 11. Let your vertue and your knowledge go toge­ther 2 pet. 1. 5▪. Thus do, & the God of peace shall be with you. Espe­cially remember to bee practi­tioners of good in your par­ticular places, Magistrates in yours, Ministers in yours, Ma­sters of families in yours. In your ranks & standings make your care of obedience to ap­peare. This is that course which shall bring you peace and comfort at the last. God will bee good vnto those that are good: such as turne aside [Page 98] by their crooked waies, them shall the Lord leade, with the workers of iniquitypsa. 125 4. 5. Woe vnto their soules, for they haue rewarded euill to themseluesIsa. 3. 9▪.