Judicium Discretionis: OR A just and necessary APOLOGY, FOR The People's Judgement OF PRIVATE DISCRETION, EXHIBITED Against the arrogant Pretences and imperious Suggestions of Tannerus, Valentia, Bellarmine, with other Advocates of the Papal Tyranny; AND Tendered to the consideration of all those, who would secure themselves against Antichristian impostures and delusions.  Basil. t. 2. Moral. Reg. 72. p. 372. 
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LONDON, Printed for Elizabeth Calvert, at the Black spread Eagle in Duck-lane. 1667.   

To all such in these Nations as are true hearted to the Protestant Interest, especially those of the Laity.  
SIRS,  
AMONGST all the Controversies which at this day are agitated with so much heat and vigour, in this litigious and unquiet world, there is scarcely any of greater use, or higher importance than that which concerns the liberty and power of the People, in judging and trying the instructions, assertions and decrees of their Teachers. What Luther said of Justification, I may say of this; it is doctrina stantis & cadentis Ecclesiae, of such influence upon the welfare, life, and being of the Church, that it cannot be secured without it. And yet there are few, if any, that have in our Language treated singly, and fully concerning it. I shall therefore, towards a supply of that defect, discourse a while upon it, and endeavour from Scripture-grounds, to evince and clear up the just extent and bounds thereof, that so Teachers may neither be affronted by their People, nor People oppressed by their Teachers, but both the one and the other may quietly enjoy the freedom and privilege proper to their sphere and station. And in order thereunto shall, before I go any further, desire you to take notice, that there is a  judgement in matters of Religion. 1. A judgement of supreme legislation and decision; which is peculiar unto God himself, the great Maker and Lord of the Universe, whose Prerogative it is, to give Laws unto the consciences of men, and prescribe the rule, matter, order and manner of his own Worship and Service, and to tender unto every one according as he does more or lesle conform thereunto. 2. A judgement of civil inspection and moderation; and this pertains to the Magistrate, whose office it is, not only to protect the Church from the rage and violence of persecutors, but also to see that all Officers and Members thereof, do keep their respective places, and perform their several duties, that so Religion may flourish, and the work of God may go on and prospero. 3. A judgement of ministerial direction and instruction; which belongs unto the Pastors of the Church, who both as they sit in council, and also in the course of their ordinary ministry, are to assert and defend the truth, teach their people out of the holy Scriptures the good knowledge of God, admonish the scandalous, cast out the obstinate, and restore the penitent to their former communion and privileges. 4. A judgement of private examination and discretion; and this belongs to every individual Christian, who for the certain information of his own judgement, and the full satisfaction of his conscience, both may and aught to try by the Word, not only the doctrines of particular Pastors, but likewise the decrees of Councils, and so far as he finds them agreeable thereunto, he is to receive them, and so far as they are otherwise he is to reject them. It is the last of these that falls under our present consideration; concerning which, Writers discourse variously, according as their principles and interests lead them.  
1. The Jewish Rabbis, as they labour under lamentable blindness and sottishness in other particulars, so they do in this; they are so far from allowing their people the liberty belonging to them, that they do most cruelly and unmercifully tyrannize over them, holding them in no lesle bondage than the severe Egyptians did their afflicted Ancestors in times past. Instead of permitting them the exercise of private, rational, self-directive discretion, which there is all the reason in the world they should allow them, they tie them up closely to their mouths, strictly charging them to believe them, and that without the lest hesitancy or scruple, let them say what they william. Nay, such is their pride and arrogancy, that they will have them to reverence and observe all their doctrines and precepts, how absurd or strange soever they are, as if they were no lesle than so many rays and beams of divine light, darted down from the very face of God himself. Even in our Saviour's time they were got to such height of spirit, that (as the Scripture itself shows) they ambitiously affected the title of Rabbi, and bound heavy burdens, 
Mat. 23.4, 7.  and grievous to be born, and laid them upon men's shoulders. And as if this were not sufficient, they have since that time proceeded (in a way proportionable to their defection from God and his truth) to greater lordliness and oppression. R. Abhuhabh saith, 
Menoras' Hammaor p. 23. col. 1.  That what ever they teach and speak in their mystical and allegorical explications, the people are bound no lesle firmly and certainly to believe them, quam legi Moses, than the very law of Moses. And, That if they found any thing that seems to them hyperbolical, or quite contrary to nature, or too high for their apprehensions, they must ascribe the fault to their own defective understandings, non autem verbis ipsorum, and not to their words. And he likewise saith, that all their words are the words of the living God; that not one of them shall fall to the ground in vain; that the people stand bound to believe all things that are writ by them, or in their name; that they must not in the lest reflect on them, either in word or thought; and that he that does it shall not escape punishment. Whereby it appears, that they challenge an absolute, uncontrollable power over their people; that they require them to show the same respect to their Assertions, that they are to give to the Scriptures themselves; that if they deliver any thing that seems strange or harsh, they must not for all that offer to suspect them, or censure their Doctrine; and, that if they do it, they hold they shall be punished for it. And R. Selomoh Jarchi writing upon those words of Moses, Thou shalt observe to do according to all that they shall inform thee, 
Deut. 17.10.  thus glosses upon them; Thou must not decline from that which they shall tell thee, though they say, de manu tuâ dextrâ quod sinistra sit, et de manu sinistrà quod dextra sit; of the right hand that it is the left, and of the left, that it is the right. He looked upon their Authority over the people as such, that though they should speak things never so incredible and ridiculous, yet they might not either gainsay them, or withhold their assent. 
Auctor Ikkarim l. 3.  Indeed one of his fellows who would seem milder than the rest, endeavours somewhat to mollify the expression, but whiles he is doing it, having the same proud blood running in his own veins, he affirms little lesle himself. For, saith he, If it hap that a private person know more than the wise men, and do better understand the Truth than some of them, yet the constitution of more aught to stand, Neque fas erit dissentire ab iis, neither shall it be lawful for him to dessent from them, so as to do any thing of his own opinion. In the judgement than of such amongst them, as pretend to greater soberness and moderation than the rest, a private man though never so far above them in abilities, may not descent from them, let them say what they will, nor do any thing of his own opinion, though he have never so good reason for it, except they be pleased to allow of it. And Guil. Vorstius tells of their Rabbins that they hold that their decrees do, 
Not. in Maim. de fund. leg. c. 6. p. 77.  non minori jure, with no lesle right bind their people's Consciences to obedience, than the Precepts of the written Law; that they must reverence them as they reverence God himself; that he who disputes against them contends with the Holy Spirit; that he who takes up a strife with them, is as he who takes up a strife against the holy Ghost, that he who thinks evilly of them, is as he who thinks evilly of the holy Spirit. And that they may the better deter the people from either contemning or violating their Precepts, they do, anathematis fulmine ferire, excommunicate such as they find guilty thereof; nay they do fustigare sine aestimatione & numero, beaten them till they die. 
Buxt. Synag. Jud. c. 1. p. 62.  If you desire more instances of this nature, turn to the Authors quoted in the Margin, 
Hoornb. count. Jud. l. 1. c. 3. p. 99 Guil. Vorstius ubi sup. p. 76, 77.  and they will plentifully supply you. This you'll say is severe dealing, and such as can neither consist with the necessary liberty of Religion or reason; and yet such is the miserable blindness and slavery of their deluded people, 
Vid. Buxt. Synag. Jud. c. 1. p. 65.  that they readily submit to them. Luther in a Treatise which he wrote of the authority and faithfulness of the Rabbi's and their writings, informs us that the Jews say they aught to believe them, although (as you heard before) they affirm the left hand is the right, and the right, the left. And for proof hereof, he tells us of three Jews that being in his Company fell into discourse with him, and as often as he urged them with a Text of Scripture, so often they replied, quod Rabbinis ipsorum credere tenerentur, that they were bound to believe their Rabbis; and that as for the Bible they were free from it. And thus do their Rabbis and they most impiously and wretchedly combine together to undo and ruin each other. For on the one hand, such is the height and imperiousness of the Rabbis that they challenge an absolute Authority and Lordship over their poor people's Faith and Consciences, so as to teach or require what they will, without being either contradicted or disobeyed. And on the other hand, such is the slavery and baseness of the people, that they prostitute themselves to the wills of their Rabbis, suffering them quietly to exercise over them what power they please. And their Rabbi's having brought them to this pass, whither cannot they lead them? what may they not do with them? when the Philistims had bored out Sampsons' Eyes, they lead him and did with him what they pleased. And after the same manner deal these proud Usurpers with their poor people: They first put out their eyes, by taking from them all liberty of private discretion, and having got them into that condition, they do at pleasure make a prey of them.  
2. The same domination that the Jewish Rabbi's challenge and exercise over their people, the same the Mahometan Muphti's challenge and exercise over theirs. They will by no means endure them to dispute any thing that is enjoined them, but will have them to look upon their bore word as sufficient Warrant, for their Faith and practice. This Mahomet himself laid a Foundation to; for being conscious of the weakness of the grounds he proceeded on, he strictly forbade all Expostulations, and Reasonings about the Religion he prescribed, 
Azoar 13. Ed. 1. lat. 1.  declaring he would have it received without any scruple or examination whatsoever. This our Writers do every where make mention, and complain of, as a piece of highest insolency, usurpation, and tyranny. The learned Grotius in that excellent Book which he wrote in defence of Christianity, 
De verit. l. 6. p. 303.  gives this account of his Religion, That it is wholly framed for shedding of blood; and that it challenges assent, nullâ inquirendi libertate, without any liberty at all of enquiry. 
Treatise of Relig. part 3. c. 3. p. 350.  And Amyrald in a discourse of the like nature speaks to the same purpose. There is nothing (saith he) he hath so strictly forbidden as to dispute conterning his Law. 
Turcop. l. 1. c. 6. p. 34.  Nay, such (as Dr. Sutclive shows out of Zigabenus) was his impatiency of contradiction that he commanded his Vassals to destroy the Christians, Ubicunque in ipsos inciderint, wheresoever they should light on them. And to encourage them to the work, he told them that it was meritorious, and such as should be recompensed with ample reward. And when some of his Disciples, wondered he should deliver such harsh Doctrine, he answered, Se non cum Spiritu, sed gladio venisse, that he came not with the Spirit but the Sword; and that therefore those were to be destroyed that would not admit of his Law. 
Specul. hist. l. 23.6.43.  And answerable hereunto is that which we have in Vincentius Bellovacensis, who acquaints us how he caused an ancient man that was a Jew to be murdered, Quod se ab eo reprehensum audivisset, for that he heard he had said somewhat by way of reproof of him. This is no other than barbarous, nay beastly Tyranny; and yet such is the reverence that his blind Proselytes bear to him and his Alcoran, though a bundle of the grossest Nonsense and Vanity, that ever impudent folly heaped up together, that they will not hear talk of having any Questions or Controversies raised about it, or any part of it; but looking upon it as the genuine and undoubted suggestions of the Angel Gabriel, who they fond imagine held familiar converse with him, close with it and observe it without any reasonings or Jealousies at all concerning it. Were it worth the while to turn to other Authors, I might multiply passages out of them to the same purpose; but these few I have here recited may serve to intimate to you what condition the Mahometans keep their people in, as to the business under debate. They are so far from allowing them a liberty of private examination (which yet their doctrine, of any other that lays claim to Scripture, or any part of it, should for the absurdity and folly that attends it, admit of) that they utterly decry and forbidden it, nay persecute it with greatest rage and violence, presently taking away the lives of such as offer to raise the lest doubts or scruples about it. And hereby it is (as Voetius observes) that they uphold their Empire, 
Disput. part 2. de Muhammed. p. 668.  and keep their people from forsaking them, which they could never do, if they allowed them the free exercise of that power and liberty which belongs to them.  
3. The same course that the Jewish Rabbis, and Mahometan Muphti's take with their people, the same the Popish Clergy take with theirs. Under colour of preventing popular oppositions and confusions, they deny them all power in matters of Religion save that of assent and obedience, telling them it belongs to the Church in her Representative to judge and determine what Doctrines are found and what are not, what is to be done in the service of God, and what is not to be done; and that they are to stand wholly to her judgement, acquiesce in her sentence, and close with her Decrees how corrupt or unreasonable soever they may seem to be, without either contradiction or censure. They hold that their Prelates and Priests assembled in Council are the Church; and that they sit not there as Doctors to teach and persuade, but as Praetors or Judges to appoint and establish; and that whatever they define and determine, aught to be believed and observed without any further examination or trial, scruple or doubting. Nay they look upon their Authority and wisdom to be such that they hold it no lesle than presumption and impiety to call in question what is agreed upon and prescribed by them. That you may not think we father upon them those opinions they never held (as they use to deal with us) I shall show you out of their own approved Authors what they teach in this matter. Bellarmine tells us that though Infidels and such as are out of the Church, may examine and try those things which are delivered by them that preach the Gospel to them, yet those who are within the Church, and understand the authority and privileges of it, may not do it. 
t. x. de verb. l. 3. c. 10. Col. 155. imp. Paris. 1620.  Take his own words; they are in answer to our objection from the Beraeans. Though Paul (saith he) was an Apostle, and could not preach false Doctrine, yet this appeared not in the beginning to the Beraeans, neither stood they bound presently to believe, until they first saw Miracles, or other probable, reasons of believing; Therefore when Paul proved Christ to them out of the Oracles of the Prophets, they deserservedly searched the Scriptures whether those things were so; but Christians who know that the Church cannot err in explicating the Doctrine of Faith, tenentur eam recipere, & non dubitare an haec ita se habeant, stand bound to receive it, and not to doubt whether these things are so. So that in his judgement, as soon as a man comes to know the Church, and understand who are the Pastors of it, he must than question not further, but must stand to their judgements, and receive their dictates even in matters of faith, without either trial or doubting. Though he may inquire after the Church, and doubt till he know it, yet when he hath once found it, he must do so no more; he must than turn his trying and doubting into assenting and obeying. But Bellarmine is not herein alone; Valentia speaks to the same purpose. 
Anal. fid. Cath. l. 8. c. 7. p. 90.  Than (saith he) do we sufficiently understand the spirit of the doctrine, when we perceive it to be propounded by the lawful Pastors of the Church, especially if a Council assent. Here, whosoever does not acquiesce, but going further arrogates to himself judgement over his Judges, and questions whether those things are truths, which are defined by such as are set over us in the Church, by whom the holy Ghost would have us to be taught: non exequitur sed transgreditur superbè ac contumaciter, he does not observe, but proudly and contumaciously transgress the method of proving spirits prescribed by the divine Law. Whereby you see he looks upon the power of judging as peculiar to the Pastors of the Church, in whose sentence he will have us to acquiesce, and from which he thinks it is so far from being lawful to departed, as that he teaches, we may not without guilt of vain and sinful arrogancy so much as take upon us to call it in question, or pass censure upon it. This indeed is high and stately doctrine, and yet as if this were not sufficiently correspondent and uniform to the Roman pride and greatness, 
Colloq. Ratisb. sess. 9 p. 280.  Tannerus goes further, and tells us, that the people are so far under the government of their superiors, that if they err in defining of any doubt, vi talis regiminis errare possunt, imo debent They may by virtue of the said government err with them, nay, they aught to do it. Upon the recital whereof, I may well break forth into the Prophet's pathetical exclamation, and say, Be astonished, 
Jer. 2.12.  O ye heavents, at this! How sad is it that ever Christian tongue should utter such absurd and poisonous doctrine! What sons of meekness and tenderness do these men sometimes seem to be, and yet what slaves and vassals would they make of the people? though they have rational powers and discerning senses, yet they must not use them. The gods of the Heathens have eyes and cannot see, 
Psal. 115.5.  ears and cannot hear, mouths and cannot speak: but it's far otherwise with them; they have eyes and must not see, ears and must not hear, mouths and must not speak, but must acquiesce in the judgement and sentence of their Masters, without enquiring or busying themselves any further. 
2 Pet. 2.16.  Though a  Ass may in some cases reply upon her Master, rebuke and condemn him, yet may not they in any case reply upon them, or in the lest call in question what is taught, imposed or done by them, but must stoop down under the burden that is laid upon them, without any exceptions or debates whatsoever. And such as is the doctrine of these men, such is their proof. They holy Ghost in the History of God's dealing with Job, saith, The oxen were ploughing, 
Job 1.14. Aquin, 22. q. 2. a 6.  and the asses feeding besides them; from whence, for want of better evidence, they infer, that there are two sorts of persons in the Church, Majores and Minores; that is to say, the Clergy and the Laity; and that the latter, in matters to be believed, are to depend upon the former. According to which rate of arguing, I know no party engaged in a cause so desperate, that may not even from Scripture furnish themselves with sufficient strength. If this kind of reasoning may be allowed, I see not but the Curate, following the vulgar Latin, might from that of Jeremy, Paveant illi, 
Jer. 17.18.  & non paveam ego, fairly enough infer, that the Parishioners were to pave the Chancel, and not he.  
4. Notwithstanding the harshness of this doctrine, against the people's judgement of private discretion, and the ridiculousness of the proof alleged for it, yet are there some even amongst us, and such too as would be thought to be none of the worst Protestants, who stand up for it and urge it. The Bishop of Edinburgh determins, 
Epist. to the Pastors of the Church of Scotland.  that where a man hath not a Law, his own judgement is the rule of his Conscience; but where there is a Law, the Law must be the rule. Wherein he asserts these two errors; the one is, that men may make Laws, and bind burdens where Christ hath not done it; which as it is contrary to Protestant doctrine, 
Confess. Basil. art. 10. p. 137. Chamier. Panst. t. 3. l. 15. c. 8. sect. 6. p. 325.  so it is inconsistent with, and destructive of our Christian liberty. The other is, That the Laws of men do preponderate and supersede the authority of conscience, so that we must not appeal from them to it, but from it to them, which amounts to no lesle than plain blasphemy, and leads to no other than down right atheism. True Religion teaches, that all flesh must be silent before the Lord; that the conscience is God's Vicegerent, deputed by him to rule in the soul, and that the dictates thereof are sacred and inviolable; but this man hath found out other kind of doctrine: he will have the authority of human Laws to be superior to that of conscience, and that the former is not to stoop unto the latter, but the latter unto the former; which indeed is a good device to propagate Heathenism, Turcism, and such like prevailing impostures, but not true piety and holiness, which though sometimes they have Kings for nursing fathers, 
Isa 49.23.  and Queens for nursing mothers to them, yet for the most part they have the powers and laws of the earth against them. Notwithstanding the Archbishop of St. Andrews steers his course the same way, and tells us, that in things indifferent, 
Sermon at Perth Assembly.  we must always esteem that to be best, and most seemly, which seemeth so in the eye of public authority; neither is it for private men to control public judgement. As they cannot make public constitutions, so they may not control nor disobey them, being once made. Indeed authority aught to lock well to this, that it prescribe nothing but rightly, appoint no rites nor orders in the Church, but such as may set formard godliness and piety. Yet put the case that some be otherwise established, they must be obeyed by such as are members of that Church, as long as they have the force of a constitution, etc. But thou wilt say, My conscience suffers me not to obey, for I am persuaded that such things are not rigth, nor appointed; I answer thee, in matters of this nature and quality, the sentence of thy superiors aught to direct thee, and that is sufficient ground to thy conscience for obeying. In things than of indifferency, whether we have eyes or not, we must make no use of them, but must see with those of authority. We must not, like creatures that have reason, weigh things in the balance of our own judgements, but like such as are utterly destitute of it, take them upon the recommendation of such as are over us. And if (which is no unusual thing) it fall out, that they either through ignorance, partiality, prejudice, or the like, appoint such orders, as are not only against conscience, (which through mis-ifformation may err) but likewise the holy Scriptures, yet we must obey, satisfying ourselves with this, that it is authority that does enjoin them. This, one would think, were doctrine too gross, to gain advocates in a place of such light as England is; and yet Dr. Covel and Dr. Burgess own it, and pled for it: they say, The precept of the superior binds more than the conscience of the inferior can; 
See Dr. Ames Fresh suit, p. 1. c. 7. p. 79.  and that the subject having the command of the King or Bishop for his warrant, aught not to examine, but only to perform what he seethe commanded. From hence you may learn how much these men esteem of the precepts of superiors, and how little of the dictates of conscience, though never so well instructed and informed. In those things wherein the authority of superiors does not interpose itself, by determining, commanding, forbidding, or such like acts, it hath some power; but in those things wherein it does interpose, it hath none at all, but must filently acquiesce. If superiors fay, that light is darkness, or darkness is light; that good is evil, or evil is good; we must, though conscience tell us quite otherwise, assent and believe. If they forbidden us to do what conscience saith, God hath commanded, or command us to do what Conscience saith, he hath forbidden, we must without the lest scruple or reluctancy obey them, looking upon this as sufficient warrant to us, that what we omit or do is by their appointment. And what religion, faith, worship, or course of life is so bad, that this doctrine, if reduced to practice, will not lead a man to? nay, to maintain such kind of doctrine, what is it lesle than to justify all the cruelty and wickedness that hath been done at the appointment of higher powers, whether Civil or Ecclesiastical, ever since they had an existence in the world? Nay, what is it but to condemn the generation of the just, and throw dirt in the face of the blessed Martyrs, and faithful servants of God in all ages, who out of the entire zeal they have born to him, and the respect they have had to their own consciences, have still, as occasion hath been offered, withstood the unjust commands of the Rulers under whom they have lived, and denied their obedience to them? For those I here deal with, to pretend they give this power to Rulers only in thins indifferent and lawful, 
Mr. Stilling fleels Iren. p. 119.  does (as a good Author shows) avail little, whiles in the mean time they make them the sole Judges of what is indifferent and what is not indifferent, of what is lawful and what is not lawful. What difference (as to consequence) is there betwixt saying, Rulers may enjoin us to worship an Idol, and it belongs only to Rulers to judge what is an Idol? none at all. The same doctrine that teaches it belongs only to Rulers to judge what is indifferent and what is not indifferent, what is lawful and what is not lawful, and that we are bound to stand to their appointment; teaches in effect, that if they enjoin us to worship an Idol, we we must do it. And therefore it is sad, that men who pretend respect to the Protestant interest, should allow of, much more that they should broach doctrine of such ill influence and tendency. But they are not without their followers. How ordinary is it at this day for men in all companies and places we fall into, as soon as ever we begin to speak of matters of Religion, especially those which concern Worship and Discipline, presently to refer us to the Church, and tell us, that the Church requires and forbids us to do so and so, and to ask who must be Judge, you or the Church, and what, will you be wiser than the Church, and will you not obey the Church? And fuch is their blind zeal, that though this be all the strength they have to urge, yet if we will not thereupon comply with them, they forhtwith exclaim against us, as proud, wilful, schismatical, seditious, nay represent and reproach us as people unworthy to live. This is so common, that I believe there are few that read these lines, but they know what I say to be truch. Now what unreasonable dealing is this, how contrary to the Scriptures, and unsuitable to the Religion we do profess? That in Italy, Spain, and such like places where Antichrist bears sway, they should make such language the keeping of their Song, is not much to be marveled at but that the people of England, which God hath made a Tabor of Gospel light and glory, should be guilty of so much folly and baseness, is a thing more remarkable, and such, as if Providence prevent not, may prove a business of very bad consequence. It's to be feared that those amongst us who so zealously cry up implicit Faith, and Obedience to our own Church, will if the scales turn do it to another. I speak not this to detract in the lest from the just Authority of the Church, or to diminish either the reverence or obedience belonging to her, but to obviate the foolish, vain, servile disposition of some, who think they cannot sufficiently evidence themselves to be true Sons of the Church, unless they ascribe to her such a transcendent, magisterial, uncontrollable power as Jesus Christ never invested her with. As men should take care that they withhold not from her any respect that Jesus Christ hath appointed them to give her, so they should likewise take care, that they give her not more than what he hath allowed her. The same Apostle that commands us to obey them that have the rule over us, 
Heb. 13.17. 1 Cor. 4.6.  forbids us to think of men above that which is written. We must neither so honour God as to withhold or diminish the respect due to men, nor so respect men, as to withhold or diminish the honour due to God, but following the advice of our Saviour, 
Mat. 22.21.  we must give unto God the things that are Gods, and unto Men the things that are mens. But.  
5. All Orthodox, Protestant Writers who adhere to the Scripture, and are sincere to the reformed Interest, deliver other kind of Doctrine, teaching that the people are unto such Idiots as those before mentioned would make them, nor so little concerned in the business of Religion, but that they have belonging to them a Judgement of private discretion, by virtue where of they have power of examining and trying whatever is propounded to them by their Leaders for their instruction, edification or use. As they allow unto Magistrates a judgement of civil inspection, by virtue whereof they aught to see that all things in the Church be done decently and in order; and unto Pastors a Judgement of ministerial direction, by virtue whereof they may meet together, debate and decree such things as are conducible to the more acceptable, and successful carrying on of the work of Christ, so (because both Magistrates and Ministers are but subordinate Jdges, bound up to the sentence of God set down in his Word, from which it is possible they may err) they allow unto all Christians a Judgement of private discretion, by virtue whereof they not only may, but aught (as they tender their own sasety) to bring the Constitutions and Decrees of fuch as are over them to the common Rule, and try them thereby,  they close with them. To this purpose writes Luther. 
Oper. t. 2. p. 375.  The sheep (saith he) aught to judge, utrum Praelati vocem Christi, vel alienorum proponant, whether the Prelates speak the voice of Christ or of Strangers. And, that Assembly, in which the veice of the Gospel sounds, hath not only power and commandment of judging of every Opinion, but even every pious man aught to do it, and that sub periculo salutis, under the peril of salvation. He did not only think that Churches taken conjunctly had power of judging the Doctrines of their respective Prelates and Pastors, but hkewise that every private Christian had power to do it, nay sood bound to do it, and that under the highest penalty, even the forfeiture of Salvation. And with him agreed multitudes more of the most learned, orthodox and holy men that ever engaged in the defence of the Protestant cause. It cencerns all the godly (saith Dr. Whitaker) that they take heed to themselves, 
Part 1. cont. 1. q. 6. c. 8. p. 359.  et quamvis doctrinam diligenter examinant, and diligently examine every Doctrine, jest they close with those things that are false for those which are true. And, every man aught to lean upon his own Faith, and depend upon his own judgement, non ex cujusquam hominis nutu, atque arbitrio, not the suggestion and arbitrement of any men whatsoever. And, unusquisque sibi judex esse debet, every one aught to judge for himself. The common Question that still occurrs in all our debates, and which ever and anon we are put to answer, is who must be judge? Why, here you have a clear and peremptory solution; Every man must judge for himself. Though private men may not ascend either into the Magistrate's Throne, or into the Minister's Chair, so as authoritatively to judge or give sentence for others, yet they may and aught to do it for themselves. To the same purpose speaks Cappellus: 
Thes. Salm. de sum. jud. sect. 48. p. 110.  It is (saith he) verily lawful, and ever will be lawful, unicuique fideli, for every of the faithful by a tacit sense of the mind and internal Judgement, to see and judge whether the sentence given in Ecclesiastical Judicatories be just, and uttered according to the Law of God, or whether it be given contrary, besides, or against the Scripture. The Law of God is the Cynosure which not only single persons, but whole Synods, how wise, grave, pious, or eminent soever they are, must have their eye upon, and steer their course by; and when they have made decrees, private men must take them under trial, and see whether they have kept to it, or not; if they have, than they must observe and follow them, if otherwise, they must forsake and leave them, choosing rather to possess and enjoy the Truth with a few, nay alone, than to lie under the evil of Error and Deception, with the greatest multitudes. To these, that I may not weary you with testimonies in so plain a case, I shall only add somewhat of that which the Author a little before mentioned hath said on this subject; who hath in a few words spoken the design and scope of the following Discourse. If (saith he) it be said, 
Mr. Stillingst. Iren. p. 118, 119.  that men are bound to be ruled by their Governors in determining what things are lawful, and what not; to this it is answered: First, no true Protestant can swear blind obedience to Church Governors in all things. It is the highest usurpation to rob men of the liberty of their judgements. That which we pled for against the Papists, is, that all men have eyes in their heads as well as the Pope; that every one hath a judicium privatae discretion is, which is the rule of practice as to himself; and though we freely allow a Ministerial power under Christ in the government of the Church, yet that extends not to an obligation upon men to go against the dictates of their own Reason and Conscience. Their power is only directive and declarative, and in matters of duty can bind no more than Reason and evidence brought from Scripture by them, doth.— The plea of an Erroneous Conscience takes not of the Obligation to follow the dictates of it; for as a man is bound to lay it down supposing it erroneous, so he is bound not to go against it, while it is not laid down. Again, if men, are bound to submit to Governors in the determination of lawful things, what plea could our Reformers have to withdraw themselves from the Pope's Yoke.— Let men turn and wind themselves which way they will, by the very same arguments that any will prove separation from the Church of Rome lawful, because she required unlawful things, as conditions of her communion, it will be proved lawful not to conform to any suspected or unlawful practice, required by any Church-governors' upon the same terms, if the thing so required be after serious and sober enquiry judged unwarrantable by a man's own Conscience. In his Judgement than, men are not to subject themselves to their Governors in all things they please to determine and appoint, but to consult their own Consciences, and follow the dictates thereof, which he looks upon as a point so essential to true Religion, that he takes him to be no true Protestant that does renounce it; and withal declares it to be the highest usurpation that Governors can be guilty of, to deny their people liberty of it. And yet he observes there are some even amongst ourselves that think they have no liberty of this nature; against whom he alleges the example of our worthy Reformers, whose withdrawing from the Church of Rome cannot be justified, unless such a liberty be acknowledged. If you would yet further see what our Writers say concerning this matter, you may consult their discourses against the Papists the interpretatione Scripturae, fide implicitâ, voto obedientiae, and such like subjects.  
And thus I have given you some account of the different apprehensions of men touching the present case, whereby you see that such as are the enemies of the Truth, and be addicted to domination and oppression, are altogether impatient of the people's having any judgement of private discretion, nay reproach and persecute it, as a thing intolerable, and not to be endured. But the more wise, orthodox and sober party are wholly for it, as an undoubted right, settled upon them by Christ himself, which none may take from them without manifest injury both to him and them. Now because the opinions and resolutions of men, are no authentic determination of the matter, I shall therefore have recourse to the Scripture, wherein the Holy Ghost hath set down the liberty and power both of Ministers and People, and distinguished their several Rights and Privileges; and in particular I shall insist upon those words of Paul, Prove all things; from whence I shall endeavour to evince against the forementioned enemies of the Truth, but more especially the Papists and such amongst us as comply with them, that though the people have not public power of judging for others, as Ministers have, yet they have a private power of judging for themselves, which none aught to withhold or deny them the exercise of.  
But that you may not think that what I allege in the following discourse in behalf of the people's judgement of private discretion does only extend unto, and concern what is delivered by their Teachers, know that the same arguments that serve to prove a liberty in them of judging the Doctrines of their Teachers, serve likewise (mutatis mutandis) to prove a liberty in them of judging the Commands of the Civil Powers under whom they live. As the authority of the former is subordinate and limited, so is that of the latter; and as the former are subject to errors and mistakes, so likewise are the latter, and therefore as the people in defence and pursuance of their own safety, are to judge of the Doctrines of the one, so they are also to judge of the Commands of the other. Though the Powers over them be never so lawful, wise, great, yet in matters of Religion they must not rest upon their judgements, nor take what they deliver upon trust, but must bring it to the Word, and with all boldness and freedom examine it thereby, esteeming of it according as they find it more or lesle agreeable thereunto. This kind of doctrine I know the fawning Parasites of the times (that care not how high they ascend in extolling the power of Rulers, so they may but insinuate themselves into favour, and drive on their own private interests) will look upon as little better than fanatical and seditious; but I hope all true Protestants have other kind of apprehensions of it. I am sure it is such doctrine as the faithful servants of God (who were as great haters of disloyalty as any of those unworthy flatterers that at this day declaim the most against it) have in all Ages constantly both maintained and practised. Herein let the reverend and learned Davenant serve for a witness. 
Praelection. in Coloss. 3.23. p. 255.  Subjects (saith he) aught not, neither may they, judge of the decrees of Superiors, judicio authoritatis, by a judgement of authority, but they both may and aught to judge of the same, so far as concerns themselves, judicio discretionis, by a judgement of disoretion. And (saith he) this is confirmeà omnium piorum exemplo, by the example of all the godly; and he instances in Daniel, the Apostles, and the Martyrs in Q. Mary's days, who, he tells us, rightly judged that they aught not to believe those things which were propounded to them to be believed, nor do those things which were commanded to be done. And the truth is, the liberty and exercise of such a judgement is of such use to the directing of the people in their duty, that it must needs be acknowledged not only to be lawful, but indispensably necessary. For, if Rulers; be subject to mistake, and to enjoin unlawful things, and people when they do it, must (as all confess that are not downright Atheists) disobey them, they must of necessity have liberty to judge of what nature that is which they do enjoin them. For how is it possible, they should be able to distinguish betwixt lawful and unlawful, close with the one and avoid the other, except they be allowed the use of their own discretion to advice and direct them in it? Suppose Rulers do with Nabuchadnezzar, 
Dan. 3.5.19.  command them one while to worship God another while, an Image, how shall they do to know they must obey them in the one, and not in the other, unless they may have liberty to take both to the Rule, and try them thereby. Upon which and such like grounds, I believe there is scarcely any Prince in the World truly pious, but he is content with all his heart to allow his people such a liberty. Nabuchadnezzar though an Heathen Monarch, 
Dan. 3.28.  after he had duly weighed things, was so far from being displeased with Shadrach, Meshech, and Abednego, for either censuring or disobeying his decree (though done in the face of his whole Empire) that he himself blesses God upon that account, and commends them for it.  
To conclude, you understand, Sirs, the present state and condition wheresh we are. The skies you see gather blackness round about, and look angrily upon us on every side. The cloud that a while ago was but the bigness of a man's hand, hath now overspread the whole face of the Heavens, and armed them with vengeance against us. As if all those sore Judgements God hath of late years inflicted upon us were too small a Scourge for the chastening of such a wicked and provoking people, he now threatens us with the invasion of Forreigh Powers, which how far they may prevail, and what violence and severity they may exercise both upon the outward and the inner man, he only knows. Many prudent, holy men (who as the Scripture itself shows, are the fittest of all other to be consulted in a case of this nature) having diligently observed and considered the aspect and motion of the Stars engaged in the present Conjunction, 
Gen. 18.17. Prov. 25.14. Psal. 22.3. Hos. 14.9. Mic. 6.9.  do presage from them great and sore trials. It concerns you therefore to awake out of sleep, run to the Tower of David, 
Eph. 6.13.  and there arm yourselves with spiritual armour from top to toe, that so you may be able to hold out against the sharp assaults wherewith you are like to be exercised. However God is pleased to deal with you, be sure you preserve your Consciences inviolate and pure, suffering neither force, nor flatteries to ravish or defile them. And in order thereunto, remember that you keep close unto the Word of God as it is contained in the holy Scriptures, constantly assert and maintain the authority, sufficiency, perspicuity and other excellencies belonging to it, and (in compliance with the design of this discourse) examine and try all matters of Religion thereby. Epict. Arrian. tells us that the greatest and first work of a Philosopher is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
l. 1. c. 20.79.  to examine and try what is before him, and to admit nothing without proof. And the like I may say of every Christian; One of his first and greatest works, in order to his necessary instruction, and the building of him up in Faith and Holiness, is to bring all those things he hath to do with in the business of Religion to the Word, and examine them thereby, taking diligent care that he receive nothing till he have first made trial of it. Nay, if it be the duty of a Philosopher to be thus cautious in his undertake, it is much more the duty of a Christian to be so in his; by how much the undertake of the one are of greater concernment than those of the other, by so much it behoves the latter to be more cautious than the former. What's the reason wherefore so many are upon all occasions seduced and lead aside? It is because they take not this course; it is because they receive things upon trust, and venture on them before they have by due trial found out what they are. The reason wherefore men embrace so many unsound Doctrines, and betake themselves to such wild, impious, pernicious practices, is because they do not sit in judgement upon them, and make proof of them; but following the irregular motions of their own misguided inclinations, give up themselves  they understand what they do. What was the reason that so many followed such silly Creatures as Theudas, Judas of Galilee, and the like Seducers? 
Acts 5.36, 37.  It was because they did not take them to the Touchstone of the Word, which would soon have showed they were but sergeant Coin, and not what they pretended to be. What's the reason that so many fall in with Heathenish, Popish ways, but because they neglect to bring them to the Scripture, which would teach them better? And indeed its just with God, if, when he hath given men light to walk by, they will not make use of it, but still follow the bent of their own hearts, to deliver them up to Impostures and delusions, as the just recompense of their folly and wilfulness. And if we look into the method of his proceed, as they are set down in his Word, we shall find, he frequently does do it. Thus he dealt with the Heathens; 
Rom. 1.28.  when they did not like to retain him in their knewledge, he gave them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our Translation renders a reprobate mind, but it properly signifies a mind voided of Judgement, that is disabled from examining of things; such as Nebuchadnezars was, when God had taken his understanding from him. 
Dan. 4.34.  Behold here the goodness and severity of God goodness, in offering the knowledge of himself to them; severity in punishing them thus for the contempt of it. Because they employed not their minds in the search and study of the Truth, but like ungrateful wretches, despised and made light of it, therefore he smote them as he did the men of Sodom, with blindness, 
Gen. 19.11.  leaving them to grope for that way which otherwise they might have had eyes to have seen. Thus likewise he dealt with the Jews, he blinded their eyes, 
John 12.40.  and hardened their hearts, that they should not see with their eyes, nor understand with their heart. They were a people exceeding dear to him, insomuch that he favoured and privileged them above all people in the World. He entrusted them with his holy Oracles, and the great things of his Law, with the various advantages attending thereon, which had they faithfully improved, they might have enjoyed to this day; but they made light of them, trampled them under foot, and profaned them. And what is the issue of it? why, in just indignation he tears them away from them, and shuts them up in darkness; since which time they have been the most foolish, sottish people in the World. And after the same manner he deals with those that live under the Rule of Antichrist; 
2 Thess. 2.10, 11.  because they receive not the Truth (offered to them) in the love of it, therefore he sends them strong delusions, giving them up to believe lies. He hath by his good providence vouchsafed them his Word to be a Rule and Directory to them, and hath charged them to keep close to it as the best Guide they can possibly follow; but they have neglected and forsaken it, and therefore he hath given them up to believe Monkish Traditions, and childish fables, whereby their Teachers do lamentably beguile them, and lead them into perdition. From these instances it appears what a dangerous thing it is for any people, how dean soever they are to God, to neglect his Word. It does no lesle than expose them to the danger of dereliction, and ruin. As therefore you desire to enjoy his favour, and the continuance of the means of grace wherewith he hath blessed you, prise it at an high rate, be diligent in the study of it, and try all by it; choosing rather to undergo all the hardship and misery imaginable, than to swerve in the lest from it.  
Grindal, 
Zanch. vol. 3. t. 8. p. 305.  Bishop of London, and afterwards of York, writing to Zanchy, tells him, It is the property of a true Teacher to be tenacious of that faithful Word, which is profitable for Doctrine, atque à veritate ne latum quidem unguem discedere, and not to departed an hairs breadth from it. A good lesson for the Adiaphorists and Latitudinarians of our present times, who think if they can but secure the Foundation, they need not trouble themselves about lesser matters. Beware how you comply with such, or join with them in their sinful practices. As it is the duty of Teachers to be tenacious of the Word, so it is your duty likewise, and therefore see that you keep close to it, suffering yourselves by no means to be drawn from it. Though you be tempted with smiles and frowns, promises and threaten, rewards and punishments, yet be not moved, do not forsake it, but stoutly and constantly persist in the defence of it. Make it to appear that you have higher spirits, and nobler principles than natural generation could help you to; that you can trample upon the pride and glory of the World, and look Prisons, Gibbets, and Flames in the face. Let Atheists and Papists see you have such a God, and such a Religion, as you take to be worth the suffering for; that England spent not all her Martyrs at once; that by a mystical and happy transanimation, the souls of those deceased Worthies, who sacrificed their lives in the witness of the Truth many years ago, do live in you; and that notwithstanding all the slaughters which Antichrist that ravenous and insatiable Wolf, hath made among the Saints in these Nations, and the detestable Neutrality of the present age, wherein we live, there are yet those who (if the Truth need further testimony) can find in their hearts to part with their Liberties, Estates, Lives, and all that is near and dear unto them, in the behalf of it. Be not dismayed with any of those things that may befall you. Though you see the ways of God (like the waters of Dimon) running down with blood, 
Isa. 15.9.  yet be not moved, but stand your ground, and remain faithful. Think it not below you to go to Heaven the same way that your dear Lord hath done before you. Be willing not only to conform to him in his works, but also in his sufferings. You have many a time with delight read of the patience, cheerfulness, and constancy of the faithful Servants of God in former times; let your carriage in your approaching trials be such, that those who shall come after you, may have occasion with the like delight to read of yours. Leaving these things to your serious consideration, I shall close with that saying wherewith Dr. Holland used to take leave of his Friends, Commendo vos amori Dei, & odio Papismi: I commend you to the love of God, and the hatred of Popery.   

ERRATA, in the Margin.  
PAge 7, and 10. for t. 3. r. t. 1. p. 14. for Inst. r. Hist. p. 19 for Luk. r. Luc, p. 90. for p. 166. r. col. 410.  

In the Book.  
Page 14. l. 28. for Scriptures r. Scripture, p. 38. l. 15. for pretatum r. praelatum, p. 44. l. 20. in some Copies, for perfecta existent r. profecta exstent, and l. 22. for Edesus r. Edesius, p. 68 l. 12. for 13 r. 14. p. 80. l. 27. for equi r. aequi, p. 91. l. 16. add it.    
1 THES. 5.21. 
Prove all things.  
IN the preceding Verse the Apostle dissuades the Thessalonians from despising of prophesyings. For the better understanding whereof, you are to note, that in the Church of Thessalonica there were two sorts of persons, both of which laboured under an unhappy extreme, as to the preaching of the Word, here called prophesying. The one through the unskilfulness, and vanity of some in preaching, took up such a prejudice against it, that they despised all preaching. The other being acted by an indiscreet, misguided zeal, were so far from despising all preaching, that without any discrimination or exception, they allowed and embraced all. We have sufficient exemplifications hereof amongst ourselves; divers from the insufficiency, and scandalousness of some that are employed in preaching, take up such a prejudice against it, that they turn Seekers, Ranters, Atheists, and whatever Satan the common Impostor (who is ready to improve all advantages and opportunities of promoting his own interest) will have them to be. Others through a strange credulity and facility, are so affected when they see men make specious pretences of Piety and Holiness, and hear them deliver things in the Name of God, with seeming zeal and affection, that they presently conclude whatever they deliver is sound and good, and worthy their approbation and acceptance. And thus, as the former through a rash and obstinate prejudice turn their backs upon the common means of Salvation, so these through an indiscreet and preposterous zeal run themselves into miserable delusions. Thus it was amongst the Thessalonians, some cried through prejudice, others through zeal, some liked No preaching, others liked all. Now Paul being ware of these sad Exorbitancies and Confusions, endeavours to reduce and fettle them in a mean betwixt these two extremes: He would neither have them to like all, nor dislike all; neither receive all, nor reject all, but to prove all, and than receive what was good, and reject what was bad. The words imply as much as if he had said, My Brethrens, I see you are variously affected towards preaching: some out of prejudice undervalue it, others out of zeal over-value it; some so despise it that they will receive nothing, others so affect it that they will receive anything. Now there is danger in both these; the one leads to Atheism, the other to Error: let it be your care therefore to avoid both. See that you neither contemptuously despise all, nor credulously receive all, but like prudent and sober Christians, bring all to the common Standard of the Word, prove it thereby, and what you found contrary to it, that withstand and reject, and what you find agreeable to it, that allow and follow.  
Having thus briefly given you an account of the occasion of the Words, I shall, as the general thesis I intent to insist on, and make out to you, raise from them this Observation:  Doct That it is the duty of Christians to prove all those things, which in the dispensation of the Gospel are delivered to them. 
Though it be reasonable, that they should receive the Ministers of Christ, and entertain them with respect answerable to the authority they are sent by, and the nature of the Message they bring along with them, yet they must not look upon them as infallible, but as subject to errors and mistakes, and therefore must hear them with judgement and caution. Though they be never so able, pious, conscientious, useful in the Church, dear to them, yet they must not take what they deliver upon their credit, or authority, but must bring it to the Word, and make proof of it thereby. This course God hath prescribed as the means both of their satisfaction and safety, and therefore they must neither upon one account nor other neglect it, but with all care and faithfulness close with it and follow it.  
The Jewish Writers tell us, 
Perk. Aboth. cap. 5.  there sat at the feet of their Rabbis four sorts of Hearers; some of which had conditionem Spongiae, others Clepsydrae, others sacci foecinacei, and others Cribri. Some were like to a Sponge sucking in all they heard, without any discretion or distinction: Others were like the Hourglass, letting out at one ear, what they took in at the other; others were like the Winesack letting out the Wine, and keeping in the . And others were like the rieing sieve, letting out the courser seed, and keeping in the Corn. Of which four sorts the last is only to be approved of; for we must neither receive all, nor let go all, neither retain that which is bad, nor let go that which is good, but judging all, we must retain that which is good, and let go that which is bad, which is the very thing the Apostle aims at here, when he saith, prove all things.  
For the more methodical prosecuting of this point, I shall branch it forth into several particulars, which I shall explicate and discuss by themselves; and I shall show,  
1. What is meant by proving. The Scripture mentions two kinds of proving, the one belonging to God as the Efficient, the other unto man. It is only the latter of them that I have now to to deal with; and of it we have three sorts. 1. Such as imports the demonstration, or confirmation of a matter in question. And this kind of proving Paul used when he shown by the Scriptures that Jesus was Christ. 
Acts 18.28  Though he were an Apostle, a man of rare abilities, and singular faithfulness, yet he thought it not sufficient barely to assert the authority of Christ, but he betakes himself to the Scripture, and from thence he fetches arguments whereby he clearly and unanswerably proves him to be the Messiah. 2. Such as imports approbation and allowance. And this kind of proving Paul would have the Corinthians to use in the choice of the Messengers, 
1 Cor. 16.3.  whom they were to intrust with the carriage of the Contributions, which they were to make towards the relief of their distressed Brethrens at Jerusalem. That they might not throw away by their indiscretion, what they gathered by their Charity, he wills them to deliver it into the hands of such as upon mature consideration, they should approve of, as fit for the undertaking and management of such a Charge. But it is not either of these kinds of proving that he means when he enjoins the Thessalonians to prove all things; for as he never intended to put them upon the making good of all things delivered to them, so neither was it his mind that they should approve or allow of them, but that they should upon a fair and equal weighing of them, have liberty to take what was good, and leave what was bad. 3. Such as imports examination and trial. And this kind of proving it is that Paul means, when he saith, prove all things. He would not have men to blindfold or hoodwinck themselves, or sit down under a lazy, implicit Faith, closing with things merely upon the credit of their Leaders, but to make use of their eyes, and by due proof satisfy themselves of the lawfulness of them before they entertain them. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which imports such a kind of proving as a man makes use of, when he inquires and searches into a thing to find out the nature of it. The Holy Ghost sometimes uses it as Verbum juridicum, nothing the process of such as are in Authority, in trying of Candidates, or such as are to be chosen into places of trust, whether they are fit for them. Thus Paul, who is very frequent in the use of the word, speaking to Timothy, concerning Deacons, 
1 Tim. 3.10.  saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they must first be proved. He would not have him to receive into Church Offices all such as should think themselves fit, but whom he himself upon due examination and trial should think fit. Sometimes he uses it as Verbum aurificum, noting the method of Goldsmiths, whose manner is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to prove and try their Gold, both by the Fire and the Touchstone, that so they may discover the nature and value of it. One while they bring it to the Fire, and thereby find out the dross; another while to the Touchstone, and so discover what is sergeant. And this kind of prudent circumspection and caution, the Apostle would have the Thessalonians, and all Christians to use in matters of Religion. He would not have them to take things upon trust, to think that all is gold that glisters, that all is sound that is recommended to them as such, or that at the first view seems to be such, but he would have them to bring it to the Fire and Touchstone of the sacred and unerring Word, and than close with it or reject it so far as upon due trial they shall find cause.  
2. What those things be which are to be proved; and those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things whatsoever. For though that which the Apostle here delivers were occasioned by the contemptuousness of some, and the credulity of others among the Thessalonians towards preaching, yet his words are universal and general, and therefore (there being the same reason for proving of other things, as well as preaching) they are not to be looked upon as referring only unto preaching, but as extending unto all other ways, whereby Teachers may recommend any thing to their people, for their belief and practice: which way soever it is that they deal with them, whatsoever it is that they deliver to them, they must make proof of it ere they embrace it. They must prove the Faith they would have them to profess, the Worship they would have them to observe, the Discipline they would have them to close with, the course of life they would have them to follow, with all the particular Doctrines they would have them assent to, and the several Duties they would have them perform. Bellarmine would persuade us, 
t. 3. de Verb. l. 3. c. 10.  that the Apostle by all things intends only doctrinam dubiam, such Doctrine as is doubtful and uncertain; which he would have us to think the Doctrine of lawful Pastors is not, but apertè bona, manifestly good. Answ. 1. Did ever man, that knew what the terms, Doctrine, and Pastor, meant, assert a grosser untruth? Is all the Doctrine of lawful Pastors good, and manifestly good? What did he think of the Scribes and Pharisees? did he not teach a little before, 
l. 3. c. 5.  that they were lawful Pastors? 
l. 3. c. 5.  And was all their Doctrine good, and manifestly good? Does not our Saviour the ablest in the World to judge, lay it to their charge, that they made the commandment of God of none effect by it? 
Mat. 15.6.  Or what did he think of the Ancients, whose authority he does upon all occasions urge us with? were not they lawful Pastors? And yet do they not teach many errors? Do they not frequently contradict one another, nay themselves? Nay, what did he think of many of his own Writers of greatest credit and esteem? were not they lawful Pastors? And yet hath not Dr. Morton in his Appeal, produced multitudes of clear testimonies out of them, for almost every point we maintain against the Church of Rome? Nay, does not Bellarmine himself, ever and anon, after he hath recited their opinions, reject them as erroneous and unsound? 2. It is no new thing for lawful Pastors to degenerate into Heretics, and oppose those Truths that formerly they have asserted and defended. What would he have said to Arrius, Macedonius, Nestorius, Eutiches? Were not they lawful Pastors, and yet did they not fall into blasphemous and dangerous heresies, and with both zeal and confidence preach the same? Now when they preached them, was their Doctrine good and manifestly good, and such as the people aught to receive without any scruple or censure? If so, than it was their duty to blaspheme God, overthrow Religion, and undo themselves and others. And thus you see whither these Principles lead, and what it is to cast yourselves upon the fincerity of men, and rest upon their authority. It exposes to no lesle than the danger of blasphemy, ruin and confusion. To secure us from which, God hath propounded this remedy, that we should not caecâ fide, take things upon trust, but bring them to trial, and thereby inform ourselves of the nature of them. This every man aught to do, and this every good manned does do; for as the Apostle saith, He that is spiritual judgeth all things. 
1 Cor. 2.15.  Whiles natural men, that is, carnal, unregenerate ones, who are blind, and cannot discern; and careless, and will not discern, make no distinction of things, but turning their souls into so many impure sinks, receive all that comes, whether good or bad, he who is spiritual, that is, he who is acted, enlightened and sanctified by the Spirit, and minds and lives upon spiritual things, takes another course: he neither receives all, nor rejects all, but as the Apostle saith, he judgeth all, and than receives what is good, and rejects what is bad.  
3. Who they be that are to prove all things; and those are all Christians, every one that is a member of the Church, every one that hears the Gospel preached, nay, every one that would not fall into those delusions that attend implicit faith and blind obedience. It does not only belong to Governors, whether Civil or Ecclesiastical, Supreme or Subordinate; but unto all persons whatsoever that would secure themselves against error and destruction. For the Apostle does not in this place direct his discourse to Governors only in the Church of Thessalonica, either of one sort or other; but to all the members thereof without any exception, willing every of them, as they tendered their own safety, to perform this necessary and important duty of Christian trial. 
l. 3. de verb. l. 3. c. 10.  Bellarmine indeed, that he may the better evade the force of this place, tells us that when Paul saith, prove all things, he meant not, ut omnes de ecclesia id faciant, that all in the Church should do it, but that those should do it to whom it belonged: As if one should writ to an University to examine such a book, it were not to be thought it were intended that every one in the University should do it, but only the Doctors of that faculty whereof the Book treats. But this is a frivolous shift; for 1. The Apostle does not direct his Epistle to the Pastors of the Church of Thessalonica, but the Church there, whom, without any exceptions or limitations, he advises to this duty, which is a plain evidence that he intended it rather for the People than the Pastors. For though I grant, that by the word Church in Scripture, we are sometimes to understand the Pastors thereof, duly assembled, for the determining of the differences that lie before them; yet we do not found that any of the Epistles, the Apostle directed to the several Churches to whom he wrote, were intended peculiarly for the Pastors, but that belonged to the People equally with them. 2. The whole scope and matter of the Epistle (which no doubt he suited to the persons, whose instruction and use he intended in it) do equally concern the People with the Pastors. Do but peruse his Salutations, Commendations, Narratives, Doctrine, Exhortations, Thanksgivings, and you shall found, they are accommodated to the People as well as the Pastors; nay, rather to the People than them. Nay, 3. The Apostle, as if he had, de industriâ, designed the anticipating of such an objection, and made it his business to assure us, that he intended the People as well as the Pastors in this precept, as also in those prefixed and annexed to it, does in the 12 and 13 verses openly address himself to them: We beseech you, (saith he) brethrens, to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem them very highly in love for their works sake. Here certainly, if he understood what he said, he meant not the Pastors but the People. 4. As if all this were not sufficient, he ushers in the words of the Text with a precept, that does principally, if not only, concern the people, which he prefixes immediately before them, Despise not prophesyings; whereunto, as an antidote against running into the extremes before mentioned, he subjoins, prove all things. Now what reason can be rendered, wherefore the former precept (as well as those which go before and follow after) should belong to the People and not this, all the while it hath nothing in its own nature, but what is proper and agreeable to their state? none at all. And therefore rejecting this and such like vain cavils, suiting neither with the design of the Spirit of God, nor the safety of Religion, we are to look upon this duty as belonging, not only unto Pastors, but likewise the people, who by virtue thereof stand bound to prove what is delivered to them as well as they.  
4. What it is by which all things must be proved. In all rational and orderly trials there is still something supposed, to which we reduce what we are trying, and if we found it agreeable thereunto, we approve of it; if not, we reject it. And we must of necessity take this course, for it is impossible that we should ever bring any trial to a fair issue, until we agreed upon some common rule to proceed by. To engage in a debate without premising certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or common principles, acknowledged on all sides, as the measure thereof, is to follow an ignis fatuus, run after our own shadows, and created to ourselves fruitless as well as endless trouble. Since therefore it is the duty of every one to try what comes before him, and that there must of necessity be some rule to proceed by, I shall in the next place inquire what this rule is, by which we must make this trial; and we need not to go far to learn tidings of it, 
Rom. 10.6.  we need neither to ascend into heaven, nor descend into the deep; for it is nigh us, even in our mouths, and in our hearts. It is, in plain terms, none other than the word of God, contained in the writings of the Prophets and Apostles, to which he hath directed us to have recourse upon all occasions, as the infallible measure of truth and falsehood, 
Isa. 8.20.  good and evil. To the law and the testimony, (saith the Prophet) if they speak not according to this word, it is because there is no light in them. In which he plainly shows whither we must go with our doubts and scruples, with whom we must consult, and of whom we must take advice: not of them that have familiar spirits, not of wizards that peep and mutter; but of the law and the testimony. There is all the reason imaginable, that he who made the world should rule and govern it, and that in order thereunto he should give forth Laws containing his sovereign will and pleasure, touching the obedience and service he expects from his creatures; and this he hath fully done in his word, whereby he hath guided his Church all along from first to last, though with some variation, ever since she had a being. Before the fall, he guided her by it according as he had writ it in man's heart; from the fall to Moses, according as he was pleased to grant it forth and renew it by occasional revelations; and from Moses till this time, according as he hath, by his own Secretaries, set it down in the holy Scriptures, with which he will have us in all cases to consult, and to which we must constantly cleave, without warping or turning aside either one way or other. And hither it was that our Saviour, the Prophets, Apostles and Pastors of the ancient Church, upon all occasions betook themselves; hereby it was that they taught the Doctrine of salvation, defended the truth, refuted error, established the weak, convinced gainsayers, and set up the Kingdom of God in the world. Hereby it was that they subdued kingdoms, 
Heb. 11.33  wrought righteousness, stopped the mouths of Lions, out of weakness were made strong, waxed valiant in fight, and turned to flight the armies of aliens. Clemens of Alexandria speaking of the word, saith, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Strom. l. 7. ad fin.  the touchstone of truth and falsehood. So it is in itself, and so in the primitive and purer times it was ever esteemed. Theodoret tells of Constantine, 
Inst. l. 1. c. 7.  that he would have the Fathers in the Council of Nice to take the resolution of things in question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the divinely inspired writings. He would not have them to trust to their number, learning, judgement, or any such uncertain thing, but to the Scriptures, which he looked upon as fittest to decide all controversies in Religion. And they readily complied with him, laid the Scriptures before them, searched them, and determined all by them. There was than no such crying up of Traditions, appealing to the authority of the Church, and enquiring after the Oracles of the Porphyry Chair, as later ages have been acquainted with; but they contented themselves with the lamp of the Word, steered their course by it, and framed all according to it. And the same method they used in succeeding Councils; when ever they assembled for the deciding of any controversy, they still brought the Bible along with them, and reverently laid it before them, as the only authentic rule whereby they were to judge of the matters they had in hand. And thus we must do, hither we must bring whatsoever is tendered to us to be believed, observed or done. Answerable hereunto is that which we found contained in the Confession of the Church of England, 
Corp. conf. p. 93.  The Canonical Scriptures (say they) is the certain rule, ad quam omnis doctrina Ecclesiastica debet revocari, to which all ecclesiastical doctrine aught to be reduced; against them neither Law, Tradition or Custom is to be heard. Hither it is that we must bring, not only the Doctrine of single Pastors, but the Decrees of Councils, and the Determinations of Kings and Parliaments, how wise or just soever they are. Though they be high, and upon that account are to have honour and obedience, yet there is one that is higher than they, whose Authority and Laws we must prefer before all Authority and Laws whatsoever; otherwise we should violate our allegiance, and forfeit our souls into the hands of Justice. To be short, the Word is that whereby we must try and judge all, and whereby we must rate and value every thing that is presented to us, neither condemning any thing it allows, nor allowing any thing it condemns, but esteeming of every thing according to the judgement and sentence thereof. Herein we have the suffrage of some of our adversaries themselves. Menasses Been Israel saw so much, that he said, All writings are true or false, 
De fragilit. hum. p. 109.  quatenus conveniunt cum divinis literis aut ab iisdem discrepant, so far as they agreed with the holy Scriptures, or differ from them. And Andreas Friccius Modrevius, 
l. 4 de Eccl. c. 7.  a Popish Author, writes to the same purpose, All those things (saith he) are to be examined, ad scripturas divinas, by the holy Scriptures, that are to be ratified and established in the Church of God. Had all Jews and Papists kept close to the profession and practice of this Doctrine, they had not fallen into that lamentable apostasy that they lie under the guilt of at this day, to the drawing down of the just displeasure of God upon them, and the occasioning the Church of Christ to separate from them.  
5. How, or after what manner we must prove all things. For the better understanding of this, we must note, that unto a regular and fair trial, some things are necessary as antecedents, others as concomitants, and others as consequents; to each of which I shall speak somewhat, taking them in order.  
1. Unto a due trial, some things are necessary as antecedents, or Preparatives, serving to dispose, and make way for a successful management of the work. And,  
1. We must humble ourselves before God, under the sense of our great darkness, ignorance, and folly, unfeignedly lamenting the loss of that light, knowledge, and wisdom we had by our Creation, confessing with much sorrow and brokenness of heart that we have thereby rendered ourselves altogether unworthy to come to the knowledge of the truth. When John saw there was no one found worthy to open and read the little Book, 
Rov. 5.4.  or look therein, he wept much. It is a sad thing to be ignorant of the will of God: It is sinful, uncomfortable and dangerous, and therefore we should humble ourselves under the sense of it, abhorring and despising ourselves, that we have sinned away our light, and thereby made ourselves strangers to what we were once acquainted with. One of the first things a man is to do in order to the obtaining of true wisdom, is to acknowledge his own folly. 
1 Cor. 3.18.  Hence that of the Apostle, if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. Not that he must give over the use of his Reason, or utterly renounce what he knows, but he must look upon himself as imperfect, and short of those attainments he should arrive to; which does much towards the preparing of him for further growth. Epict. Arrianus writes an entire chapter of the beginning of Philosophy, 
l. 2. c. 11. p. 154.  and shows that the first thing a man is to do in order to his becoming a Philosopher, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, the consideration of his own insufficiency and weakness. As long as a man conceits he knows enough, he'll care little for knowing more. Many had found out the Truth, if they had not flattered themselves with vain apprehensions of being already possessors of it. I speak not this, as if I would have all turn Sceptics, or give up themselves to irrational and groundless doubtings, the common Engines whereby Satan draws men to error and apostasy, but that they should understand their own condition, remember from whence they are fallen, consider what imperfections do attend them, humble themselves before God, and mourn under the sense thereof, which is the way to tender God propitious, and prevail with him to reveal his mind to us. Though he be willing to teach, yet before he does it, he'll have us to be sensible both that he is able to teach us, and that we stand in need of being taught, and when we are thus qualified, we are fit to enter into his School, and not till than. If we mean to found out the truth, we must not usher in our inquiries after it, with high self-admiring thoughts, but throwing ourselves down at the feet of that Majesty we have offended, we must look upon ourselves as empty, foolish Creatures, wholly unfit to be acquainted, or have to do, with Sacred things. And to encourage us hereunto, God tells us, 
Ps. 25.9.  that the meek will he guide in judgement, and the meek will he teach his way. Such is the respect that he bears to meek and humble men, that he hath promised when they sit in Judgement on such things as come before them, he will guide and assist them, that so they may not pass an unjust sentence, but such as is according to truth. While he suffers the proud and haughty to follow their own imaginations and delusions, he will direct them in judging, and instruct and teach them the way they are to go.  
2. We must address ourselves unto God in Prayer, and with all holy importunity and earnestness entreat him to assist us in the business we have in hand, reveal his mind to us, and help us to close therewith. Though we have all outward advantages of finding out the truth, yet unless he be pleased to open our eyes, and show us the evidence and beauty of it, we are never the nearer. The doctrine of Religion is attended with so many abstruse and stupendious mysteries, that its beyond the ability of any mortal man, without the direction of supervenient, auxiliary light to understand it. This our Saviour teaches when he saith, 
Joh. 3.19.  No man hath ascended up to Heaven, but he that came down from Heaven. By ascending into Heaven he means, not a going up thither in a proper sense, but a perfect understanding of heavenly mysteries, which no man how great soever his perspicacity or diligence was, 
Com. in loc.  did ever fully attain unto. And with this agrees that of the judicious Calvin, ascending into Heaven (saith he) signifies, puram mysteriorum Dei notitiam, & spiritualis intelligentiae lucem, the pure knowledge of the mysteries of God, and the light of spiritual understanding. Upon our Saviour's asserting to Nicodemus the necessity of Regeneration (a mystery he understood not) he breaks forth into audacious and arrogant expostulations with him, demanding of him, How can a man be born when he is old? can he outer the second time into his mother's womb? and how can these things be? He pretended to come to him as unto a Teacher sent from God, attended with his presence, and able to demonstrate the truth of his Doctrine by Miracles, and yet instead of submitting to his authority and wisdom, as he aught to have done, he thus proudly and vainly reasons with him, behaving himself as if he thought nothing could be truth but what he apprehended to be so. And thus while he seems to contradict our Saviour's Doctrine, he unawares verifies it, declaring to us by his own example, that the greatest Masters of Learning are unable to receive the things of the Spirit of God, till he help them to do it. 
Com. in Luk. 14.  Theophilact speaking of the Carnal man, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he believes nothing above Nature. He measures the arm of the Creator by the arm of the Creature, the abilities of Divine Power by the abilities of Nature, and what will over-match the latter, he thinks will also overmatch the former. And after this manner Nicodemus (who, one would have thought, being a Master of Israel, should have known better) carried himself: Though he acknowledge our Saviour to be come from God, yet he will not take his word. He must either know how and by what means, a man should be born again, or else he will not believe there can be any such thing. Now our Saviour the better to repress this his vain and foolish arrogancy, and thereby make way for his own Doctrine, acquaints him with the utter inability of men by their own power to understand Heavenly Truths, and withal lets him know it was his Prerogative who came down from Heaven, and at that time in respect of his Divine Nature, was in Heaven to do it. It is as easy for a man in a proper sense to climb up to Heaven, as by his own power fully and savingly to understand the Doctrine of Religion. Now this consideration, as it was a proper antidote for the self-conceitedness of Nicodemus, so it may serve as a strong argument unto us, both to humble us under the sense of our insufficiency, and also stir us up to seek unto him who is able to relieve us. As we must not judge ourselves sufficient to understand heavenly truths, so neither must we content ourselves with our own insufficiency, but we must seek unto him for direction and help. This course David took, 
Ps. 119.18.  Open thou mine eyes (saith he) that I may behold wondrous things out of thy Law. Though he were a man of eminent knowledge, wiser than his Teachers, yet he was sensible of his own imperfection, and runs to God for a supply thereof. And this course likewise the Apostles took; when ever our Saviour delivered any thing that exceeded their capacities, they entreated him to expound it to them. Declare unto us (say they) the Parable of the tares of the field. 
Mat. 13.36.  And when he had showed them what defiles a man, they desired him to tell them the meaning of it, saying, 
Mat. 7.17.  declare unto us this Parable. And when he had spoken to them of the destruction of the Temple, they came to him privately, saying, Tell us when shall these things be. 
Mat. 24.3.  And the same course they took themselves, the same they prescribed unto others. If any of you (saith one of them) lack Wisdom, 
Jam. 1.5.  let him ask it of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. Though we want Wisdom, there is enough in God: he is the Father of Lights, the only wise God, infinite in understanding; and he is ready to communicate to his Creatures. As the Sun offers its light unto the World, so does he offer his assistance to us; and therefore we should neither allow ourselves in darkness, nor stand complaining of it, but run to him for light. Whenever we found ourselves at a loss, we must run presently to him, and desire him to enlighten our darkness, resolve our doubts, and make our way plain for us. When men urge upon us New Doctrines and Canons, we must take them as Hezekiah did Rabshakehs Letter, and laying them before the Lord, say, Lord, 
Isa. 37.14.  shall we believe or shall we not believe? shall we obey or shall we not obey? since thou wouldst not have us err, keep us that we may not do it. Such behaviour will both please him, and conduce to our own safety. Calvin writing upon the Text hath this passage. If (saith he) we perceive ourselves to be destitute of the faculty of proving aright, ab eodem spiritu qui per Prophetas suos loquitur petenda est, we must beg it of the same spirit which speaketh by the Prophets. He is the author and Fountaion of Truth, and is only able to open the eyes to see it, and persuade the heart to close with it, and therefore it concerns us and all those who be desirous of it to seek to him for it.  
3. We must lay aside and banish from us all prejudice, which way soever it hath been occasioned, resolving freely close with whatsoever God shall make out to be truth to us. We must not bring our Religion to the Scriptures, but receive it from them. We must not, as most do, first take up such opinions, as our own interests shape out to us, and than bring them to the Scriptures, rather to confirm than examine them thingking than as simple people do of the Bells, that whatever they say, is for us, but discharging and stripping ourselves naked of all prejudicated apprehensions and opinions, we must go to the Scriptures, with minds ready to embrace whatever God shall thereby reveal to us, resolving with Micaiah that what the Lord saith unto us, 
1 Kings 22.14.  that we will close with, being equally content to follow his voice which way soever he shall call us. Prejudice is a preposterous judgement whereby we pass sentence upon things before we have duly informed ourselves concerning them, and so come to approve what we should condemn, and condemn what we should approve. 
Ad frat. in Erem.  Augustine saith, it is inauditi addictio, the condemning of a person or thing unheard. Now this we must by all means beware of; we must neither approve nor condemn things before we hear them, but we must grant them a fair trial, and than deal with them as we shall thereby find cause. We must neither judge persons nor things, indictâ causâ, before we have heard them: that was not only disallowed, 
Joh. 7.51.  as Nicodemus shows, among the Jews, but likewise, as Tully shows, among the Romans, 
Orat. pro Cluent.  who punished such as they found duilty of it. Though what we have before us be a truth, yet we sin, if we close with it, ere we have made trial of it. The Judge that passes sentence before he hath heard both parties, arrs, though his sentence be in itself just, because through his preposterousness it might have proved otherwise. And so it is in this case; he that takes up an opinion, before he hath made proof of it, errs, though it be in itself good, because through his inconsiderateness and rashness it might have proved evil. It is not enough that we take up the Truth, except we take it up upon mature consideration, and good grounds, sufficient in their kind to satisfy us that it is the Truth, which we have before us. But such is the indiscretion and rashness of most, that they espouse Opinions and ways, and are ready to persecute all that will not join with them therein, before they have made any trial of them, or can give any rational grounds for their so doing. Thus did the Jews and Ephesians; they were both full of heat and rage; 
Luk 23.23. Acts 19.32  the former against Christ, the latter against his Servants, but neither of them knew why. And there are more than a few of such as these amongst us, who have a zeal, but not according to knowledge. 
Rom. 10.2  They are very forward in their way, but can tender little more reason for it, than they can for the ebbing and flowing of the Sea at its appointed times. Perhaps they can allege such things as education, custom, carnal interest, the example of the multitude, the command of Superiors; but alas, what uncertain silly things are these for men to build their Religion upon? 
Psal. 62.9.  To be laid inthe balance they are altogether lighter than vanity. Now for the preventing of the may evils attending on this precipitant course, it behoves us to inquire, what opinions we like and what we dislike, and upon what grounds we like the one and dislike the other; and if opon enquiry we found, that we have through prejudice, that is to say, immature hasty judgement, or otherwise, taken up all liking of what we should dislike, or a disliking of what we should like, we must not only, for the repairing of the honour of the truth, which we have sinfully violated, but also for our own safety, return again, and steer a new course.  
2. Having thus spoken of such matters as are necessary to this proof of things as antecedents, or preparatives, I shall now speak of such as are necessary, as concomitants or adjuncts. And,  
1. We must prove them carefully, as things that concern our souls, and everlasting happiness, and wherein we cannot mistake without danger of utter ruin. We must not run over the work heedlesy and slightly, (that's the way to favour error and wrong the truth in as much as we are by nature prove to the former, and averse to the latter) but we must manage it with all holy circumspection and caution, as those who are indeed zealous of the truth, and desirous to found it out. We read, Numb. 9.8. that when certain men came to Moses for resolution in a case, he was so cautious, that though it were but a business of a ceremonial nature, yet he would not presently give judgement in it, but he first goes and inquires of the Lord concerning it. And some of the Jewish Writers tell us, 
Jonath. Targ. in loc.  that there were four sorts of causes that came before Moses, two of which were of lesle moment, the other of greater; in the former he hastened, in the later he delayed; but both concerning the one and the other he said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have not heard, namely, from the Lord, teaching us thereby, that deliberation and consultation with God, aught to be used in all matters before sentence be given. In our inquiries after the nature of those things which come before us, we must not, 
Joh. 18.38. Luk. 2.48. Heb. 12.17.  with Pilate, carelessly demand, what is truth, and so dismiss the work; but we must seek it as Joseph and Mary did Christ, and as Esau did the blessing, with care, sorrow and tears. As it is no small blessing to found the truth, so it is no small judgement to miss of it, and therefore it concerns us to use care in our inquiries after it. Such is our proneness to mistake, that we must keep a jealous eye upon ourselves, and even when our grounds seem fair and plausible, proceed with caution, jest with Ixion we embrace a cloud instead of Junto, and with Diomedes, take up with weapons of brass for weapons of gold.  
2. We must prove them diligently, choosing rather to be at any pains than remain ignorant of the truth. The Judicial Law required, that when the Judges sat upon their Tribunal, and had a controversy before them, they should make diligent inquisition. 
Deut. 19.18.  They were not to run over the business superficially or negligently, but to make thorough enquiry into it; and the reason was, that they might not give a false and groundless, but a just and equal sentence. And if it be a duty to make such diligent inquisition in matters of secular and temporal concernment, it is surely much more a duty to do it in matters of spiritual and eternal concernment. By how much the soul is more to be accouted of than the body, and eternity than time, by so much we should be more diligent in our enquiry in the latter than the former. And therefore we must see that we go thorough with the work, not leaving of till we have been at the bottom, know the state of things, and found where the truth lies. This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports, which, 
part 1. p. 691.  as Dr. Whitaker notes, (whose Cygnea Cantio was on this subject) signifies so to prove as not to desist, till we have found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the thing we are in pursuit of. God hath prescribed diligent enquiry after the truth, as the means of finding it, and hath promised his blessing to it: 
Prov. 24.5.  If thou seekest her (saith he) as silver, and searchest for her as for hid treasures: than shalt thou understand the fear of the Lord, and found the knowledge of God. Such is the excellency of truth, that it is worthy our greatest diligence, and upon that account we should spare no pains in the search of it. The reason wherefore it is hid from many, is not because God is unwilling to reveal it, but because they are not diligent in their inquiries after it: would they but take that pains for it which men do for silver and gold, they might soon come to the knowledge of it; but they slight it, and are slothful in the search of it, and so go without it. And indeed its just with God to let them seek and not found, till they have learned to value and seek it at another rate. If ever we mean to found the truth, and escape the delusions that others perish by, we must labour and take pains for it, nay, and count ourselves happy, if in so doing we may attain to the knowledge of it.  
3. We must prove them faithfully, weighing the evidence on both sides, and giving sentence according thereunto. We must not judge of things according to what our carnal interests would have them to be, nor according to what at the first sight they may seem to be; but according to what upon due examination and search we shall found them. God does every where in Scripture prohibit and condemn partial and unequal judgement, as that which is highly drspleasing and hateful to him, witness that of Moses to his Judges, Hear the causes between your brethrens, 
Deut. 1.16, 17.  and judge righteously between every man, and his brother, and the stranger that is with him. Ye shall not respect persons in judgement, but ye shall hear the small as well as the great: ye shall not be afraid of the face of man, for the judgement is gods. With which agrees that of our Saviour, Judge not according to the appearance, but judge righteous judgement. 
Joh. 7.24.  It must be our care than that truth may take place, and therefore waving all motives and inducements to the contrary, we must give sentence for it. The Thebans painted Justice without hands, 
Plut. de Isid.  and without eyes; teaching by the one, that such as sat in judgement must receive no bribes; and by the other, that they must not respect persons. From whence we who are Christians may gather this useful instruction, That in our judicial proceed, whether more public or private, we must not suffer any sinister respects to sway or corrupt us, following the free and impartial dictates of our own judgement and reason, we must give a just and equal sentence. Error hath commonly many advocates to pled for it, as richeses, honour, and the like, that like Galeacius his children, follow the soul with passionate and vehement importunity; but stopping our ears at the foolish blandishments and vain suggestions thereof, we must give the truth its deserved pre-eminence. We must not allow of this opinion, because it wears scarlet, nor dislike that, because it goes in rags. We must not close with the one, because it tends to our worldly making, nor reject the other, because it tends to our undoing; but waving all such trivial considerations, as adding nothing to the true and real worth of them, we must judge of both according as the light of the word, whereby we are to try them, does represent them to us.  
3. Having likewise spoken of such matters as are necessary to the proof of things, as concomitants or adjuncts; I shall now in the last place pass to such as are necessary as consequents, that must follow thereupon. And,  
1. When we have made this proof, and have thereby, both according to God's promise, and our own desire and expectation, discovered the truth, we must bless and praise him for it, as knowing that without his concurrence and direction, our endeavours, how great soever, would have been altogether ineffectual. Such is the unhappiness of some, that they do not so much as seek for truth, and so deservedly remain strangers to it; others seek it, but through want of help from Heaven do not found it. What cause than shall we have to bless God, if it shall please him not only to put us upon the seeking it, but by his special assistance enable us to found it? It is a mercy to put us upon seeking it, but more a mercy in seeking it to help us to found it. O, truth is a desirable and sweet thing, worthy of our greatest endeavours till we have it, and our highest praises when we have it; witness that golden dictate of truth itself; 
Prov. 8.35.  Whoso findeth me findeth life, and shall obtain favour from the Lord. Though ignorant carnal men, that converse with nothing but dunghills, see no form or comeliness in it, yet in the judgement of all those, who are worth taking notice of, it is most amiable and lovely. Such was the esteem the Platonist had of it, that he said, That if Almighty God would be pleased to assume a composition, he verily thought he would take Light for his Body, and Truth for his Soul. It is a fruitful bough, a pearl of great price, a rare blessing: and therefore when ever God is pleased to discover it to us, we should be thankful for it. Herein our blessed Saviour hath lead us the way. How thankful was he to his Father for revealing it to his Disciples? I thank thee, (saith he) O Father, Lord of heaven and earth, 
Matth. 11.25.  because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. He gives not thanks because God had hid the mysteries of his Kingdom from the wise and prudent, for he would have had all to have been acquainted with them, but that while, as a just recompense of their pride and contempt, he hide them from them, he was pleased out of his great mercy and compassion to reveal them unto babes. And if he be thus thankful to his Father for revealing hsi truth to us, how thankful should we be ourselves? If Pythagoras were so affected with his finding out the mystery of the Triangle, 
Laert. ejus vit. p. 575.  that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacrifice a whole Hecatomb, how should we be affected, when God is pleased to reveal to us the mysteries of his Kingdom, and make us partakers of that knowledge which leads unto everlasting lief? 
Thes. ep. Lect. p. 7.  Such was the ingenuity of Erastus, that he protested, that whoever would show him his error, Coram Deo & hominibus gratias acturum, he would give him thanks before God and men. Truth is the light, glory and safety of the foul, that which does direct beautify and secure it: and therefore when ever God is pleased to bestow it, we should not only receive it, but tender him thanks for it.  
2. When we have made this proof, and have thereby found out the truth, we must faithfully preserve and retain it, suffering neither fraud nor violence to wrist it from us. Till we have it, it must be our care to get it; and when we have it, it must be our care to keep it. This the Apostle shows, when he saith, Hold fast that which is good. In our discussion of things, we shall meet both with gold and dross, wheat and chaff; and as we must let go the one, so we must retain the other. We may be sure, that as soon as ever we have got the truth, 
Matth 13.19.  the wicked one will be catching at it; but we must not upon any terms suffer him to bereave us of it. Though he should deal with us as he dealt with our Saviour, 
Matth. 4.8.  offer us all the kingdoms of the world, and the glory of them in exchange of it, yet we must not part with it. We must lay it, as Mary did the say of our Saviour, 
Luk. 2.51.  in our hearts, and not upon any account whatsoever let it go. This is Solomon's advice, 
Prov. 4.13.  Take fast hold (saith eh) on instruction, let her not go, keep her, for she is thy life. The life! what more precious than life? what will not a man part with rather than his life? though he love outward enjoyments never so well, yet he'll let them all go rather than part with his life. The wary Mariner, that gets what he hath with so much toil and hazard, will throw all into the sea to save his life. And Satan spoke no other than truth, 
Acts 27.19.  when he said, Skin for skin, and all that a man hath will he give for his life. 
Job 2.4.  A man will give the skins, not only of his  and servants, but of his own dear children and nearest relations, to save his own. Why, truth is our life, and therefore according to rules of self-preservation, which of all other have the deepest rooting in nature, we should rather part with any thing than let it go. When God hath once revealed it to us, and committed it to our custody, he looks that we should keep it, and will call us to an account for it; and therefore it concerns us to look to it, and preserve it. It were far better for us not to have it, than when we have it to let it go. This the Holy Ghost is clear in. 
2 Pet. 2.21.  It had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy commandment, delivered to them. The sin of Apostasy is greater than that of bore Infidelity. It is a lesle sin not to come into Christ, than after we are come in, to turn our backs upon him and leave him. A man can scarcely be born to do Religion greater injury, than for a season to profess it, and afterwards, forsake it. As it does highly aggravate his sin, so it will his punishment. And therefore it concerns every one that hath searched for the Truth, and attained to it, to hold it fast, otherwise his latter end will be worse than the beginning.  
3. When we have by our proof found out the Truth, we must communicate and reveal it to others, that they being enlightened by it may serve God with us, and receive the rich blessings that do attend it. When God is pleased to deliver the Candle of his Word into our hands, it is not that we should put it under a bushel, 
Mat. 5.15.  but on a Candlestick, that it may give light to all that are in the house. When he put light into the Sun, Moon and Stars, it was not that they should shine utno themselves, but that they should enlighten the World; so when he reveals his truth to any of his servants, it is not that they should imprison it within the private walls of their own bosoms, but that they should lift it up, and hold it forth to others. One great Office of the Church in relation to the Truth, is to publish it, and make it known. Though it belong not to her, 
Whit. part. 1. cont. 1. q. 3. c. 2. p. 316.  to decree what shall be Truth, and what not, yet when God who is the essential and eternal Truth, hath decreed it, and made it known to her, she aught to make it known to others. As the Crier publishes the Decrees and Edicts of the King, so is she, and every member thereof, in his place, and calling, to ppublish it. And indeed such is the nature of saving Truth, that wheresoever it comes, it provokes, nay constrains the sold to make it known. When God had revealed his mind to Jeremy, what a scorching Fever was he in till he had published it? His word (saith he) was in mine heart, 
Jer. 20.9.  as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. And when Christ had committed the Gospel to the Apostles, what an holy force did they find themselves under? We cannot (say they) but speak the things which we have seen and heard. 
Acts. 4.20.  They were like old Bottles filled with New Wine, till they had delivered the Message wherewith they were entrusted. As soon as ever a man is savingly acquainted with Christ, he presently endeavours to bring in others to him. Andrew not sooner finds him. 
Joh. 1.42, 46● l. 29.  but he brings in Peter to him; Philip not sooner finds him, but he brings Nathaneel to him; and the Woman of Samaria not sooner finds him, but she will have the whole City to come out to him. So that you see, Truth is no dull or sluggish, but a lively and active Principle, and such as does incite the Soul wherein it seats itself, to publish it and make it known. If therefore we will make it to appear we have received the Truth, and will perform that service, we own to it, we must so far as our places, abilities and opportunities will extend, acquaint others with it.  
6. Having thus told you, the manner how this proof must be managed, not only in respect of the antecedents, but likewise in respect of the concomitants and consequents. I shall now come to the main business, which I have all this while been but making way for, and that is, to evince to you, That there does by a divine right, belong to all Christians, a private, discretive, self-directive Judgement, by virtue whereof they not only may, but aught to prove those things that are recommended to them by their Teachers; which I shall endeavour. to do by these arguments. And, 1, God himself, whose Word is a sufficient warrant for all their undertakigs, out of the respect he bears to their safety and welfare, does in express terms empower, nay charge them to do it. It was never his mind that they they should pin their Faith upon their Teacher's sleeves, captivated their Judgements to theirs, or believe and do whatever they think is meet, but that they should take their instructions, defintions, and conclusions, to the rule of the Word, and try them thereby, and than close with them according as the reeason they found attending them shall persuade and induce them. This plainly apperas by these words of the Apostle, Prove all things; which are so clear and full to the point, that nothing but wilful blindness, or obstinate prejudice, can gainsay them. And yet as if what he saith here, were not sufficient, he speaks elsewhere to the same purpose; witness that passage to the Corinthians; 
1 Cor. 10.15.  I speak (saith he) as to wise men, judge ye what I say. Here, as Estius confesses, 
Com. in loc.  he speaks de judicio discretionis, of that Judgement of private discretion we are discoursing of, but than to avoid the force of the place, he tells us that the Corinthians were persons of extraordinary gifts and abilities, and therefore thoug the Apostle do in these words empower them and such like, to judge of the Doctrine of their Pastors, yet it does not follow that he does empower all to do it. Answ. The Corinthians indeed were excellently gifted, they had arrived to very high attainments, by reason whereof they were fit to judge of what the Apostle was about to deliver to them, and tgherefore he urges it as an argument to them to do it. But yet we must not think that he only aimed at them, or such as have made the same proficiency with them, in it, for though every Christian have not the same degree of Wisdom that they had, and in that respect be not so fit for the work as they were, yet he hath (as I shall show anon) that measure, that by prayer, diligence, and the assistace oh the Spirit in the use of means, does tender him so far fit for it, as is necessary to his own Salvation. And therefore we must not think that the Apostle does urge it as a Privilege or Duty, pertaining only to men of eminent Wisdom, such as many in the Church of Corinth were (as the Schoolman would have us understand him) but as belonging to all Christians what soever. One would think those quick eyes that can, In thou art Peter, read the Pope's power of deposing Princes, discharging Subjects of their Allegiance, the translating of their Kingdoms from them, with many suchrare mysteries, should in these and such like places, read the People's power of judging of Doctrines. But what can be so plain, that interest and prejudice will not contradict?  
2. He lays upon them several important Duties that do necessarily suppose it, insomuch that unless they be allowed the liberty of Christian proof, they cannot perform them. As,  
1. He will have them to use caution about their Teachers. They must carefully distinguish betwixt the true and the false, betwixt the Messengers of Christ and the Messengers of Antichrist. Beware (saith our Saviour) of false Prophets which come to you in. Sheep's clothing, 
Mat. 7.15, 16.  but inwardly they are ravening Wolves. And what course will he have e them to take that they may distinguish betwixt the true Prophets and the false? why, he tells them; ye shall know them by their fruits: And what are these fruits? are they their Lives? Not; those are no sure Rule to go by: for Hypocrites and Deceivers can make as great shows of piety and holiness as the best men whatsoever. And therefore these Fruits whereby the People must distinguish the false Prophets from the true, 
Part. 1. cont. 1. q. 5. c. 8. p. 359.  are rather (as Dr. Whitaker shows) their interpretations, expositions, and doctrines, than their lives. Thereby it is that all those who would inform themselves concerning them, must try what they are. And agreeable to this Precept of our Saviour, is that other of the Apostle; Beloved, believe not every Spirit, 
1 Joh. 4.1.  but try the spirits, whether they are of God. It is to be observed, he speaks this to those whom he terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, little children, 
De Jud. c. 27. p. 162.  which (as Davenant well notes) does far better agreed privatis fidelibus, to private Believers, than to Doctors and Rulers. It belongs than to private Believers, even to such as the Holy Ghost thinks meet to speak of under the appellation of little children to make trial of their Teachers. And whereby must they come to know what they are, but by their fruits, which as you have herard, are their Doctrines? When the Holy Ghost therefore does in these places admonish the faithful to use this prudent Caution a out their Teachers, and does propound their Doctrine as that wheregby they must distinguish them, he does in effect bid them prove their Doctrine.  
2. He will have them to see that they suffer not themselves to be poisoned or corrupted bby such Doctrines as are erroneous and unsound. They must not only distinguish betwixt Teachers and Teachers, but betwixt Doctrines and Doctrines, taking care they receive what is good, and avoid what is bad. 
Mat. 24.4. Eph. ●. 6. 2 Thess. 1.3.  This the Holy Ghost insists much upon. And Gratian tells out of Isidorus, that if be who is over the People, teach or command any thing besides the will of God, 
Caus. 11. q. 3.  or besides what is evidently required in the Holy Scriptures, they are to look upon him tanquam falsus Dei testis, aut sacrilegus, as a false Witness of God, or sacrilegious. It is than past doubt, that the people must use circumspection, and not suffer themslves to be deceived; but since there are so many false Teachers in the Would, and so much unsound Doctrine broached by them, how is it possible they should escape being deceived, unless they be allowed to prove what is delivered to them before they close with it.  
3. He will have them, when their Teachers fall into Errors, grow negligent, or fail in their Duty to admonish them and exhort them. Paul will have the Colossians to say to Archippus, 
Col. 4.17.  take heed to the Ministry which thou hast received in the Lord, 
22. q. 33. a. 4.2.  that thou fulfil it. Aquinas saith, this Archippus was the Bishop of Coloss; and propounding this Question, Vtrum quis teneatur corrigere Prelatum situm, Whether any man be bound to reprove his Prelate; he determines it affirmatively, urging this very place for what he asserts, inferring from it, that the People, when there is occasion may reprove their Prelates, so they do it cum reverentia, & honore, ac mansuetudine, with reverence, 
Caus. 2 9.7.  honour and meekness. And Gratian shows from Pope Eusebius, that people may reprove their Pastors in case they do à fide exorbitare, departed from the Faith. In the Judgement than of the very Papists themselves, and those too, who are of greatest account, if Ministers, nay the Prelates, miss in their proceed, the People not only may but aught to tell them of it, and admonish them about it. And how shall they do this, unless they may have liberty to censure and make a Judgement upon what they say and do.  
4. When the Church wherein they live, does apostatise and decline, he will have them to sit in judgement upon her, and protest against the corruptions they found her guilty of. This appears by the charge the Prophet gives, 
Hos. 2.2.  Pled (saith he) with your mother, pled, where observe,  
1. Who they be he gives this charge to; and those are the godly ones in Israel, who remained faithful and steadfast in that time of general Apostasy that the Prophet in this book refers to. Though the body of the Nation followed Jeroboam, and gave up themselves to superstition and idolatry; yet there were some that stood their guound, and ocntinued upright; and those the Prophet in this place directs his speech to.  
2. Who it is that he means by Mother, and that (as Zanchy, Rivet, 
Com. in loc.  and others show) is Israelitica Ecclesia, the Church of Israel, consisting of Magistrates, Ministers and People, as she lay in her corrupt state, polluted with idolatry, which she fell into by walking after the commandment of the wicked Princed before mentioned, whom God hath for ever stigmatised with this mark of infamy, that he made Israel to sin.  
3. What it is he will have them to do, and that is, Pled with her; the word in the original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which interpreters do variously tender; the vulgar Latin turns it, judicate, judge her; Pagnine contendite, contend with her; Vatablus, expostulate, expostulate with her; Calvin, and others, litigate, pled with her. The Prophet would have them to enter into judgement with her, censure her, and deal with her by such arguments, reproofs and admonitions, as might best serve to convince her of the sin she stood guilty of, and bring her to repentance.  
4. The repetition, pled, pled, whereby he does unto only hold forth the necedssity and importance of the work, but likewise intimates, that they must do it speedily, boldly and vigorously, as those that were troubled to behold the honour of God suffer by her apostasy, and desirous to see it repaired by her return. So that the words imply as much as if he had said, Ye pious and faithful ones in Israel, who adhere unto God, and stand up for his pure worship and service, you see how lamentably your Mother the Church, that should have been an example to you of piety and constancy, is revolted and fallen to idolatry: as ever you will make it to appear you have any zeal or love to the truth, take her case into consideration, tell her of her fault, reprove her for it, reason with her about it, and do all you can to reduce her in't those holy ways she heretofore walked in, and in compliance with the commandment of her wicked King hath so unworthily forsaken. We see than the Church, notwithstanding the uncontrollable height that some advance her to, is no such tremendous thing, but that even private men may, by divine allowance, freely censure her, and expostulate with her about her proceed: and how shall they do this, unless they exercise a judgement of discretion to direct and guide them in it?  
5. He will not have them to do any thing rashly, or with doubting, but throughly to inform and satisfy themselves of the lawfulness of it, 
Rom. 14.5.  ere they undertake it: Let every man (saith Paul) be fully persuaded in his own mind. Before they close with any doctrine, or set upon any service, they must inquire into it, and be persuaded, nay, fully persuaded of the warrantableness of it. They must not go upon slight probabilities or conjectures, but must be at a certainty, so that they may say with Peter, in the name of himself and the rest, 
Joh. 6.69.  We believe and are sure. But how is it possible they should attain to this full persuasion and certainty of the nature and state of things, unless they make proof of them? what, is the testimony of others sufficient security to them? Than what error is so great or dangerous, that they may not be fully persuaded and assured of?  
6. He would have them to decline evil and choose good, 
1 Pet. 3.11. Isa. 1.16, 17.  forsake the one and hold fast the other. This is set down as plainly in Scripture as if it were written with a beam of the Sun. But unless they may bring things to trial, how shall they be able to do it? How shall they distinguish betwixt good and evil? how shall they know what to choose and what to refuse, when to stand and when to go?  
7. He will have them to clear up their evidences for heaven, and ascertain themselves of their salvation. This the Apostle aims at when he saith, 
2 Pet. 1.10.  Give all diligentce to make your calling and election sure. There is a twofold certainty of a man's calling and election; there is certitudo objecrti, and certitudo subjecti; a certainty of the thing itself, and a certainty there of to a man's own soul; the one results from the sincerity and truth of grace, the other from the reflection or manifestation of it. It is the latter of these the Apostle aims at in this place; which how is it poslible any one should attain to, unless by his own personal enquiry he make proof of what he believes and does. And thus you see God requires of the people several unquestionable duties which do necessarily suppose this power of trial, so that it must eithr be granted, that he intended it for them, or else that he hath put them upon insuperable difficulties, which to affirm were not lesle than blasphemy.  
3. He empowers them to do divers things in Religion that are of a more eminent nature, and call for greater abilities than the judging of Doctrines for their own private use does. He allows them in a charitative, private way to teach, exhort and warn one another, for their mutual edification and furtherance in the faith. Paul charges the Thessalonians to warn the unruly, 
1 Thess. 5.14.  comfort the feeble minded, support the weak, etc. And in answer hereunto we found, 
Acts 18.24, 26.  that Aquila and Priscilla, seeing Apollos (though an eloquent man, and mighty in the Scriptures) short in some points in Christianity, they took him and expounded the way of God to him more perfectly. And he does not only allow them to do it thus in a private way, but likewise upon special occasions, when the necessities of the Church do require it, in a more public. The Scripture makes mention of several, who though they were but private Christians, yet embracing the call given them by God, they publicly appeared in the behalf of the truth, openly asserted it, and pleaded for it. 
Acts 6.10.7.2.  Stephen, though but a Deacon, ordained to serve tables, yet being called in question by the Jewish council for his faith in Christ, he owns him before them all, teaches him, and disputes for him. And Apollo's, 
Acts 18.25.  though he were but a private man, and knew only the Baptism of John, yet he disputed with the Jews, and spoke and taught diligently the things of the Lord. Nay, and all the Disciples, scattered abroad upon the death of Stephen, 
Acts 8.4.  went every where preaching the word. And if we consult succeeding times, we shall found, that the Christians of those days did both challenge and practise the like liberty. Origen, before he entered into holy Orders, catechised, 
Euseb. eccls. hist. l. 6. c. 20. gr.  expounded, disputed, and that publicly, both before the Clergy and People. It's true, Demetrius Bishop of Alexandria excepted against it, alleging it was without precedent that lay-men should teach in the Church in the presence of Bishops; but Alexander Bishop of Jerusalem, and Theoctistus Bishop of Caesarea, took him roundly up for it, charging him with a manifest untruth, and telling him, that several others as well as Origen, though but private men, had taken upon them to teach in public Assemblies, even at such times as divers learned men were present; and that the Bishops of those places did not only allow it, but desire them to do it. And they instance in Evelpis at Laranda, requested to it by Neon; in Paulinus at Iconium, requested to it by Celsus; in Theodorus at Synada, requested to it by Atticus. And they also add, that it was like that this course was practised in other places, 
Eccl. hist. l. 4. c. 30. gr.  though unknown to them. And Socrates tells of Ambrose, that whiles he was Lieutenant of Milan, and Consul, even before he was baptised, the people unexpectedly making choice of him to succeed Auxentius their deceased Bishop, and the Bishops present allowing of it, he without any more ado took upon him the place. And Chamier, out of Jerom, 
Panst. t. 1. l. 28. c. 2. sect. 21. p. 585.  makes mention of Aristides, Agrippa, Hegesippus, Justinus, Musanus, Modestus, the two Apollonii, Heraclius, Maximus, and divers others, who though they were never ordained to any office in the Church, yet wrote Apologies and Disputations in behalf of the Christian Religion, against Heathens, Heretics, and the enemies thereof. And he also instances in Arnobius and Augustin, who fell to writ before they were baptised; and in Leo the Emperor, whose Homilies, Gretzer, though an angry and fierce Jesuit, published a while ago, giving them this commendation, that they were by so much the more to be esteemed, quo pauciora in hoc genere monumenta, ab imperatoribus profecta existent; by how much the monuments of Emperors of this kind are the more rare. 
Hist. eccls. l. 1. c. 23, 24.  And what will our adversaries say to Edesius and Frumentius, two Merchants, and young men, that preached the Gospel to the Indians; nay, to a Woman, that did the like among the Iberians, which Theodoret Bishop of Cyrus hath inserted in his History, not letting fall so much as one word by way of reflection or disallowance? By these instances it does in part appear what power private Christians have heretofore challenged as to matter of teaching, and what liberty the Churches wherein they lived granted to them. They did not limit them only to a liberty of assent and obedience to the Doctrines of their leaders, but they allowed them both to judge and teach the things of God: nay, they gave way that such of them as were able, should upon special occasions publicly catechise, expound, dispute, writ Treatises. And the Bishops were so far from being displeased with it, that they moved them to it, and defended them against the cavils of such, as out of error or prejudice excepted against it. In answer hereunto, Stapleton saith, these were rare and extraordinary instances, and so not to be drawn into example. But how can they be said to be rare, when there were so many of them almost in every age? and as for their extraordinariness, 
t. 1. l. 28. c. 2. sect. 23. p. 585.  Chamier saith, Catholici negant quicquam in iis exemplis fuisse extra ordinem, That the Protestants deny there was any thing extraordinary in them. But admit they were both rare and extraordinary, yet this we may certainly infer, that private men in like cases may take upon them such services; which yet I doubt his Holiness will hardly give way to.  
And thus much for the liberty God allows them as to teaching. Were it needful, I might, 
Acts 6.3.13.2. 2 Cor. 8.19. Col. 4.17. Acts 11.2.15.2.18.27. 1 Cor. 5.4.12. 2 Cor. 2.6, 7. Acts 15.23.  for the further proof of the point in hand, add, that he allows them to choose their several Officers, and, when there is occasion, to admonish them, (as you heard before) reason with them, sand them upon messages, recommend them by their Letters; and that likewise he allows them to interpose with their Pastors in Ecclesiastical Censures, judge of offenders, cast out the obstinate, restore the penitent; nay, to sit in council, hear, debate, & give suffrage with them. All which I might have spoken of fully, but it is done already by divers learned men, who have employed themselves in asserting their interest in the government of the Church; 
G. Bucer. Dissert. p. 165 D. Blondel. apolosect. 3. p. 379. De jure, p. 14. G. Voetius Desp. cause. l. 2. sect. 2. c. 21. p. 268.  and I conceive I have said enough for the clearing of the present particular, and therefore shall forbear to speak any further of them. Now to argue à majori, ad minus; if it be the pleasure of God that they should be allowed a power to teach, writ, interpose in judicial proceed, and exert acts of government, which require higher abilities, than it is surely his pleasure that they should be allowed a power of private judgement, which may be managed with lower abilities; what can be more unlikely than that he should think them fit for greater matters and not for lesle, allow them to judge for others, and not for themselves?  
4. The truth hereof does also appear from the multitude of intruders, usurpers, and false lights that are in the world, who abusing the vain credulity of people, lead them into miserable delusions. Had all those who intermeddle in Religion a due call, sound principles and good designs, than people might go on with greater confidence, and take things upon trust on better grounds; but it's far otherwise. Ever since the Truth first showed itself, the world hath even swarmed with Impostors and Deceivers, who pretend to it, with no lesle boldness than the faithfullest maintainers of it. 
Mat. 24.5.  Many (saith Christ) shall come in my name, saying, I am Christ. And, (saith Peter) there were false prophets also among the people, 
2 Pet. 2.1.  even as there shall be false teachers among you. 
1 Joh. 2.18.  And, (saith John) Even now are there many antichrists. The devil is God's Ape; for as he hath his Angels, so the devil hath his; and as he hath his Ministers, so the devil hath his, who compass sea and land that they may deceive. Now this even in the judgement of the holy Ghost himself, is a proper argument to move all those who would not be deceived, to prove those things that are delivered to them before they close with them; witness that of the Apostle last mentioned, Beloved, believe not every spirit, 
1 Joh. 4.1.  but try the spirits whether they are of God, because many false prophets are gone out into the world. Were there never a false prophet in the world, than men might with more safety lay by their jealousy, draw the Curtains about them, shut their eyes, and betake themselves to rest: but while there are such legions of them attending on them, they may not do it, without exposing themselves to apparent hazard.  
5. It does likewise appear from the condition even of those who are faithful Pastors and Teachers; they are subject to mistakes. Though their call, principles and designs be better than those of the former, yet they are not exempted from error: though in regard of their authority, abilities, experience, holiness, they are far fit to teach and rule than others, yet it must still be remembered that they are but sinful men, subject to the same passions and infirmities that others are, and therefore must be attended to with circumspection and care. He that in good earnest thinks there is on earth either any single person, or any society or order of persons, guided in all things by an infallible spirit, so as that they may, in whatever they deliver challenge our assent and obedience, without any contradiction or censure, shows he is little acquainted either with Scripture, or what hath happened in the World. Paul cries out, let God be true, and every man a liar; 
Rom. 3.4.  not that he desired that every man might be a Liar, but that they indeed are so, and that the World may take them to be so. What mere mortal man was ever blessed with greater light than this Apostle? who more abounded with Revelations than he? and yet (as he himself confesses) he knew but in part. 
1 Cor. 13.12.  Those who attain to the highest perfection, a state of mortality is capable of, do fall far short of what they should be. As the brightest Stars have in them some darkness, and the clearest days some Clouds, so the wisest men have in them some Folly and Error. Herein Davenant is free and peremptory. If (saith he) thou leave God, and the divinely inspired Prophets and Apostles, 
De Jud. c. 27. p. 166.  there is not any man or Society of men, qui non & fallere & falli potest in doctrinâ fidei tradendâ, who may not both deceive, and be deceived in delivering the doctrine of Faith. And shall people go and give up themselves to the conduct of those who are subject to Error as well as they? Were they privileged from mistake, than they might cast themselves upon their Veracity, and receive their Dictates as so many sacred Oracles; but being it is far otherwise, they may not do it without the guilt of vain confidence and rashness.  
6. It does yet further appear from the lyableness, nay proneness that is in people to be deceived. Were it so that there were no false Lights in the World, or that those who are lawful Teachers could not deceive, or that the People themselves could not be deceived, than they might be more secure, but since it is otherwise as to each particular, it concerns them to be more circumspect. What is to be thought of the two former hath been showed already, and as for the latter, the Case is not lesle plain. Ever since the Eclipse in Eden, the sons of men have all along from first to last, lain in darkness; and not only so, but they have had in them an unhappy averseness to Truth, and proneness to error. There was a time when there was a sweet union betwixt the Soul and Truth, so that they seemed to lie fast in the sincere embraces of each other; but now the stream is turned. The respect that the Soul heretofore bore to Truth, it now bears to Error, and the hatred that heretofore it bore to Error, it now bears to Truth. This was it which made our Saviour when he was on Earth complain, 
Joh. 3.19.  that light was come into the World, and men loved darkness rather than light. And as it was than, so it is now. How much are men in love with Error, and how little with Truth! Truth, she cries without, 
Prov 1.20.  she utters her voice in the streets, she cries in the chief places of concourse, in the opening of the Gates, in the City she utters her words, saying, How long ye simple ones will ye love simplicity— turn you at my reproof: And it falls out to her as it did to Baal's Prophets, there is neither voice, 
1 King. 18.29.  nor any that answers, nor any that regards; but Error not sooner speaks, but people run to it and receive it. Truth comes and knocks at the door of their hearts, 
Cant. 5.2.  saying, Open to me my sister, my love, my dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night: and they sit still making Excuses, and saying, I have put of my coat, how shall I put it on, I have washed my feet, how shall I defile them? But Error not sooner knocks but they open to it and let it in. How ordinarily does Truth that was once so dear unto the Soul stand by despised and rejected, while Error is entertained and embraced! How familiarly do People take up Error into the bed of Truth, and there most unworthily suffer it to ravish them and defile them, to the high provoking of Jesus Christ, who hath strictly charged them to keep themselves unspotted from the World! 
Jam. 1.27.  Now since men are thus prove to be deceived, what madness is it to take things upon trust, without making trial of them? What is it lesle than a tempting of God to forsake them, and a prostituting themselves to the pleasure of every Seducer?  
7. For the people to take things from their Teachers upon trust, without any proof is to give them more respect than is due to them; It is no lesle than to set them in the room of God, make them Lords of their Faith, found their Religion upon their Authority, and so tender themselves the mere servants of men, which the Holy Ghost does every where declare against, and condemn, as prejudicial to his Interest, and their own necessary liberty. There was none of the Apostles who preached up the authority and honour of Ministers more than Paul, yet would not he have people to yield up their Faith to them, or assent to whatsoever they shall deliver; he was so far from laying on them any such duty, that he does in express terms forbidden it, saying, Be ye not the servants of men. 
1 Cor. 7.23.  As he forbids Ministers to challenge an arbitrary, lordly power over people, so he forbids people if they through pride and arrogance do challenge it, to yield it to them. Though he will have them to reverence and encourage them, as they are the Messengers of God, & such as do watch for their souls, yet he will not have them to look upon them as infallible, or take all upon their word. To be believed merely upon the credit of his own Word, is peculiar to God himself, and may not be given to any of his Creatures how excellent soever, without manifest alienation of his right, which by all means must be maintained and kept inviolable. When we have to deal with God, our Enquiry must not be whether that be true which he saith, but whether it be he that saith it, being assured if he say it, it cannot but be true. But when we have to do with men, we are to proceed far otherwise; our enquiry than must not only be, whether it be Man that saith it, but whether that be true which he saith, as knowing from the consideration of his Nature it may be otherwise. God being Truth itself, his bore word is sufficient evidence and security in the most arduous and difficult Cases whatsoever; but it is not so with man: he is not only a Creature, but a lapsed and degenerate Creature, subject to Error, and therefore we must receive his Dictates and Precepts with suspicion, closing with them not further than he makes it to appear they are conformable to the Divine Law.  
8. God hath furnished them with various privileges and helps, whereby he hath qualified and fitted them for the work.  
1. He hath given them his Word as a certain Rule and Measure to direct and guide them, that so they may not make a false Judgement, but such as is according to Truth. That the Scripture, and the reading thereof, does belong to the people, Chamier, Whitaker, and other Protestant Writers have copiously and unanswerably proved. And to what end should they either have it, or read it, unless they be allowed tojudge of the sense of it, and the Doctrines of their Teachers by it? God does not diliver it into the hands of any, to lay it by them as a thing of no use, or wherein they are not concerned, but that they should acquamt themselves with it, and frame their ways and do according to it. The reason wherefore he puts it into the hands of Magistrates, Ministers, People, is that they may each of them thereby come to know their duty, and perform it. The reason wherefore he would have Joshuah to meditate in it, 
Josh. 1, 8.  was that he might observe todo according to all that was written therein. And the reason wherefore he would have Timothy to be conversant in it, 
1 Tim. 3.14, 15.  was that he might know how to behave himself in the house of God. In like manner, 
Acts 17.11.  the reason wherefore he would have the Beraeans to search it, was that they might see whether the things delivered by their Pastors were so. And it is not reasonable to thing, that God, who is the wise, righteous and merciful Governor of the world, should give Laws to men to live by, and yet should not allow them power and liberty, as to their own private use and practice, to judge of the sense of them, and what is agreeable to them, and what is not.  
2. He hath endued them with reason, judgement, wisdom, and such like accomplishments, whereby he hath competently enabled them to do it. There are two things necessary to the begetting of faith; an outward notification, or declaration of the Doctrine to be believed; and an inward illumination and persuasion of the mind, to see the evidence and truth thereof, and to close with it and embrace it. The former he vouchsafes in his Word, the latter he works by his Spirit; and the faithful having these two, they have all things necessary to this judgement. That they have the former, appears by what I have alleged already, and that they have the latter is no lesle manifest. God hath promised his Church, that he will teach her children; 
Isa. 54.13. Jer. 31.33, 34.  and that he will put his law in their inward parts, and writ it in their hearts, infomuch that they shall teach not more every man his neighbour, and every man his brother, saying, Know the Lord, for they shall all know him, from the lest of them unto the greatest of them. And what he thus graciously promised in the Old Testament, he hath eminently performed in the New, pouring forth his Spirit in such a plentiful manner upon his people, that according to his own language they have senses exercised to discern both good and evil; nay, 
Heb. 5.14.  they have such an unction, 
1 Joh. 2.20, 27.  that they know all things, and need not that any man teach them, but as the same anointing teacheth them. Which yet the Apostle speaks not, as if those he wrote to knew all things, in a strict and proper sense, for that is God's prerogative; or that they really knew so much, that they needed no teaching at all, for than to what purpose did he sand to them this Epistle? but that they knew all the principles and grounds of Religion, and all things that were absolutely necessary for them to know, (especially as to that business he wrote to them about) so that the work of their Teachers was rather to exhort them to perseverance, and build them up higher in the Truths they knew, than acquaint them with new onew. And it is well known, 
Syntag l. 1. c. 7. p. 216.  which Lud. Crocius tells us, that even among private Christians, there have been some, who by prayer, and the diligent reading and meditating of the Scripture, have obtained the gift of interpretation and trial of spirits, ampliori mensurâ quàm nonulli pastors, in a larger measure than some pastors. Not to turn back so far as the times of the Ancients, which yet yielded great plenty of eminent men of private capacity, what will our adversaries say to Laurentius Valla, the two Earls of Mirandula, Capnio, Fagius, Erasmus, Faber, Mercer, both the Scaligers, Drusius, Casaubon, Tilenus, Grotius, Heinsius, Selden, Salmasius, 〈◊〉, and divers others of later times, who though they never entered into holy Orders yet were men of such high abilities, that their names are famous throughout a great part of the Christian world? And to what end does God bestow all this light and wisdom on private persons, that it should lie by them as a thing of no use? no, but that they may thereby, as he himself shows, 
1 Cor. 2.12. Phil. 1.10.  know the things that are freely given them of God, and approve things that are excellent. As Nature does nothing in vain, so neither does God. When he delivers Talents unto his servants, it is not that they should napkin them up, but that they should, as his Factors by negotiation, improve them for him. Zanchius speaks an undoubted truth when he saith, Dona Dei in sanctis non sunt otiosa, 
Com. in Phil. 1.10.  The gifts of God in his saints are not to no purpose. When he bestows them upon them, it is not that they should let them lie idle by them, or convert them to a private use, but that they should lay them out for him in the services proper to them. This he takes to be so reasonable, that upon his conferring abilities upon them, he expects that they should, without looking for any particular commission, immediately fall to work, and improve them for him. We need not than go far for arguments to evince the people's power of judging of doctrines; their qualifications slew it was intended they should do it. As the shape of Anaxagoras his body showed he was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to contemplate the Sun, so the abilities wherewith God hath fitted them for this judgement, shows he intended them the liberty of it. The very constitution and frame of things, does commonly declare and express their work and office. The figure of a Bowl shows it was made for circular motion; that of an Arrow shows it was made for flight. In like manner the faculties and abilities wherewith God hath endued the People, show he never intended they should be governed like beasts, or stones, but as creatures that have power of judging betwixt good and evil.  
9 If it be the duty of the people to close with the doctrines and commands of their Teachers, upon a mere implicit faith, without making proof of them, than it is sometimes their duty to close with that which is unlawful and sinful, to omit what God hath required, and commit what he hath forbidden; nay, to deny him, worship idols, and give up themselves to all manner of wickedness; which to maintain is impiety so gross, that one would think, none who besieve the Seriptures should be guilty of it. And yet I see not how those, who are for the  implicit faith, can avoid it. Perhaps they I say, when they pled for people's obeying the dictates of their teachers, without any examining them, they mean only in lawful things. As long as they command lawful things, they must obey them, but when they do otherwise, they must not. But this is a miserable subterfuge; for how without examination shall they do to know, whether the things they enjoin them be lawful or not lawful? Their Teachers will have them subscribe to such and such points, and practie such and such observations; if they are lawful, they must do them; if otherwise, they must not. Now how (as I said) without examination shall they know whether they be lawful or not lawful, whether they may be done or not done? There is no way but two; either they must take them upon the word of their Teachers, or not; if not, than they must necessarily examine, which is the thing contended for; if they must, than, I say, they must (sometimes at lest) necessarily sin, which yet is altogether indispensable and unwarrantable.  
10. If it were the pleasure of God, that people should embrace and submit to the doctrines and precepts of their Leaders, without any examination or doubting, than he would certainly excuse them, if they should thereby fall into error and profaneness. For it may not consist with his justice to require them, without any examination or doubting, to follow the guidance of their Leaders, and than be displeased with them for so doing; this were no lesle than to tender them evil for good, and punish them for doing their duties. But he will be so far from excusing them, if upon their embracing and submitting to the doctrines and precepts of their Leaders, without examination or doubting, they fall into error and profaneness, that he will call them to an account, and punish them severely for it. Their obedience unto men shall not excuse their disobedience unto him. Tannerus indeed, 
Colloqu. Ratif. Sess. 9  according to his wont orthodoxness and modesty, that he may the better persuade and encourage the people to follow their Teachers whither they please to lead them, affirms the clean contrary; but they had best take heed how they trust to such doctrine. As he will punish their Teachers for leading them into sin, so he will punish them for following them into it. 
Mat. 15.14.  According to that of our Saviour, If the blind lead the blind, both shall fall into the ditch. He will punish both the one and the other; the one for leading, the other for following; the one for deceiving, the other for being deceived. He will not only punish the deceiving Prophet, but him likewise that is deceived by him. They shall bear (saith he) the punishment of their iniquity, 
Ezek. 14.10.  the punishment of the prophet shall be even as the punishment of him that seeketh nuto him: that is, both the one and the other shall be guilty, and undergo the penalty justice shall assign them for the same. 
Num. 25.8.  Zimri shall not excuse Cosbi, nor Cosbi Zimri, but they shall both die together. And it is a righteous thing with God, when people out of a slavish wilful credulity follow their Leaders into by-paths, to make them smart for it, and that for this reason, because he hath made sufficient provision to secure them against it. He hath told them, that notwithstanding their high office in the Church, yet they have in them some darkness, are liable to error, and upon that account hath warned them to hear them with caution, and to beware of being deceived by them. Take heed (saith Christ) and beware of the leven of the Pharisees and of the Sadduces. 
Mat. 16.6.  And he is so far from tying them up to their lips, that he does in express terms charge them, when they require unlawful things to disobey them. 
Jer. 23.16.  Harken not (saith he) unto the words of the prophets that prophesy unto you. And that they may know what things are lawful, and what are not lawful, he hath, as I have showed, delivered his Word to them, commanding them to read and study it: and for their better understanding of it, he hath given them a competent measure of his Spirit, strictly charging them to keep to it, and not suffer themselves to be drawn away from it by any inducements or temptations whatsoever. Now if after all this they will yet shut their eyes, enslave themselves to their Leaders, and follow them into sinful courses, who will not look upon them as worthy to suffer? I may say to them in this case, as David did to Saul's soldiers, As the Lord liveth, 
1 Sam. 26.16.  ye are worthy to die.  
11. If they must submit to the dictates and precepts of their Leaders, merely upon their authority, without any examination or trial, than they must, as to the matter of obedience, give as much honour to them as to God himself. For when he is pleased to give forth his Laws, what greater honour can they give him, as to the yielding of obedience, than do what he enjoins, merely upon his authority, without enquiring after any other reason to authorise or oblige to it? And therefore I say, if they must submit to what is delivered by their Teachers, merely upon their authority, without any examination or trial, they must in respect of the absoluteness of their obedience, give as much honour to them as to him. Now this he will not allow; for in all those duties we are to perform, which are common to men (as the objects thereof) with him, he still reserves to himself a peculiar pre-eminence, which we may neither withhold nor diminish without denying him his undoubted right. As to instance in faith; we must believe both God and men, but with this difference, that we must assent to what he saith simpliciter, merely upon the credit of his own Word: but we must assent to what they say, only secundum quid, or so far as it is agreeable to what is delivered by him. In like manner we must obey both him and men, but with this difference, that we must obey him absolutely so far as he commands, but them with a reserve, that is, only so far as what they command, is agreeable to what is commanded by him. These are the bounds of the honour he allows us to give to men, and if we go any farther, we tender them more than belongs to them, which we cannot do, but we shall entrench upon his right, and go against the Scripture, which forbids us to give His glory to another. 
Iso. 42.8.   
12. The faithful servants of God, out of the zeal they have born to the Truth and their own safety, have all along from first to last, exercised a power of private discretion in matters of Religion, and that without any disallowance or contradiction, save what they have met with from the open Enemies of the Truth. Though the persons they have had to deal with, have been never so eminent either in Church or State, either for their authority or abilities, yet have they not captivated their Judgements to them, but have freely and boldly taken their Doctrines and Precepts under examination, and tried them by the Rule; and so far as they have found them answerable to it, they have embraced them, and so far as they have found them repugnant, they have rejected them. And whiles they did thus, they judged they did not more, than what did as well consist, with the respect and duty they owed to them who were over them, as tend to their own necessary safety. 
Exo. 1.16.  When the King of Egypt required the Midwives to kill the male children; 
1 Sam. 22.17.  and when Saul commanded his Soldiers to slay the Priests; 
1 Kings 21.3.  and when Ahab willed Naboth to let him have his Vineyard; and when Nabuchadnezzar enjoined the three Children to worship his Image; 
Dan. 3.18.6.10.  and when Darius forbade Daniel to pray to his God; and when the Scribes and Pharisees urged the Disciples to wash hands before Meat, 
Mat. 15.2.  and when the Jews forbade the Apostles to preach Christ; 
Acts 4.19.  they all exercised this judgement, doing, not what was required, but what they in their own private apprehensions and preswasions took to be their duty. 
Act 17.11.  And when Paul and Silas preached the Gospel to the Beraeans, they took their Doctrine to the Scriptures, and tried it thereby. They did not like a company of blind, credulous Zealots, immediately receive it upon their recommendation, without any more ado, but like wise and sober men, that desired Truth rather than Novelty, they brought it to the Touchstone, and made proof of it thereby. And this the Holy Ghost was so far from disliking that he commends them for it, nay bestows upon them a title of special honour, which he hath inserted in their story, to be read in all the Churches to their perpetual praise. And after this manner the Saints and Martyrs behaved themselves in after ages. They closed not with things upon the credit of those who delivered them to them, how eminent soever they were, but according to the liberty allowed them by the great Prophet and Lawgiver, they took them under Examination, and than judged of them and received them according to what they thereby found them.  
13. That Christians may and aught to use a judgement of private discretion, in enquiring into those things which are offered to them, for their own information and satisfaction, does appear from the testimony of the Ancients, who have in their Writings plainly, and fully given their judgements concerning it. I know Truth, and especially such as that is we have now before us, shines with its own beams, and needs no testimony from men, yet because our adversaries in this, as well as in other cases, use to charge us with singularity and novelty, I shall a little inquire into what they have said in this particular. And I shall begin with Clemens of Alexandria, a man of polite and exquisite learning, who speaking on the present Theme, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Strom. l. 7.  We must distinguish by serious meditation, and diligent reasoning, the Truth from that which appears to be so. And a little after, speaking of the manner of the Christians of his times, he adds, We believe not men absolutely affirming, to whom it is lawful to affirm the contrary. It is not sufficient for them absolutely to say that which seems good to them, but it behoves them to prove that which they say. Neither do we expect the testimony which is given of men, but we prove that which is enquired after, by the voice of the Lord. According to him than, there is not any mortal man of such credit, as that we should presently by a blind, Pythagorean Faith assent to what he delivers, but we must call upon him for proof, and that out of the Holy Scriptures; and even than when he hath produced it, we must not presently submit, until that by serious consideration and diligent reasoning, we have distinguished Truth from Error. 
Hom. 2. in Ezek.  And hence it was that Origen who was his Scholar, advised his Hearers, Diligently to attend, and receive the grace of the Spirit, from whom proceedeth the discerning of spirits, that so as good bankers they might observe when he taught Error, and when that which is pious and true. He would not have them to take all he delivered upon his Word, but as those that were both empowered, and qualified for the trying of Spirits, to use their own reason, and thereby observe when he was in the right, and when in the wrong. 
Instit. l. 2. c. 8.  And herewith agrees that of Lactantius; It behoves (saith he) that in that wherein the reason of life consists, every man should rather trust himself, and rest on his own judgement, and his own senses, in finding out and weighing of the Truth, than going upon trust, (as one destitute of reason) be deceived by the errors of others. Wherhfore since it is innate to all to be wise, that is, to seek the Truth, those bereave themselves of wisdom, that without judgement approve of the inventions of their Ancestors, Et more peeudum, and after the manner of Beasts are lead by others. In the business of Salvation he would have people to be serious, and to employ themselves in the study of Truth; and because men are subject to Error, he thinks it not safe for them to rely upon them; and shows, that in his apprehension it is no better than to act like those that are destitute of reason, nay, to turn themselves into beasts, and therefore he will have them to use their own judgement and senses, and to rest on them. And answerable hereunto is that of Cyril Bishop of Jerusalem; 
Catech. 4.  Believe me not (saith he) in whatsoever I shall simply deliver, unless thou shalt found the things which I shall speak demonstrated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of the divine Scriptures; for the safety of faith depends not on the eloquence of language, but on the proofs that are brought out of the divine Scriptures. In which words he expressly dissuades us from taking things upon trust, and he renders a substantial reason for it, which is, that the establishment of faith hangs not upon the pretences or flourishes of men, but upon the Word of God, by which we must see every thing confirmed ere we give entertainment to it. And Ambrose Bishop of Milan, was so far from being against this liberty, that he declares himself pleased with such as made use of it. Ego beneficio annumero, 
l. 7. ep. 47.  etc. I take it for a favour (saith he) when any one that readeth my Writings, giveth me accounted of what doubts he there meeteth with, first, because I may be deceived in those very things which I know. And besides, many things escape us; and some things sound otherwise to some, than perhaps they do to me. He knew himself subject to Errors and Mistakes, and therefore he would have such as should read his Writings, to use their own Judgement, and when they met with any thing they doubted of, to make their Exceptions, which he professes he should be so far from looking upon as any kind of arrogancy, that he should take it as a kindness. And Jerom, writing of the Religious Marcelia, saith, 
Proaem. in Epist. ad Galat.  When I was at Rome she never met me so hastily, but she still asked me something concerning the Scriptures; neither did she, after the manner of the Pythagoreans, think, whatsoever I answered was right: neither did authority without reason satisfy her, sed examinabat omnia, & sagaci ment universa pensabat: but she examined all, and with a skilful mind weighed every thing; so that I took myself rather to have a judge of her than a learner. Though he were a man so eminent for his learning and piety, yet such was her discreet and holy caution, that she would not take things on the credit of his word, but sat herself, as it were, in judgement upon them, examined and weighed them; and he knowing it to be no more than her just and necessary liberty, allowed her in it, nay, commended her for it. Hereunto likewise belongs that of Augustin Bishop of Hippo; 
De Vnit. eccls. c. 10.  I shall (saith he) impute it to myself, if upon the words of men, I yield to Error, and be seduced from the flock of Christ, especially since he hath admonished me, saying, My sheep hear my voice, and follow me. Let no man say to me, O what doth Donatus say, or what doth Parmenianus, or Pontius, or any other of them, quia nec Catholicis Episcopis consentiendum est, because we must not consent to the catholic Bishops themselves, if at any time it hap they be deceived so as to hold any thing against the divine Scriptures. Wherein he teaches, that since Christ hath called us to attend his voice, we must not leave him; that if upon the specious pretences and fair words of any, we should do it, we should be without excuse; that the most Catholic and Orthodox Bishops are liable to mistakes; and that therefore we must not take what they or others say for Truth, till we have first tried it by the Word, wherein the Voice of Christ sounds, and found it consonant thereunto. To these testimonies I shall only add that of Chrysostom, 
Hom. in. Mat. 24.  who descanting on those words of our Saviour, When ye shall see the Abomination of Desolation, etc. thus delivers himself: When ye shall see impious heresy, which is the host of Antichrist, standing in the holy places of the Church, than, let those which are in Judea flee to the mountains: that is, let those which are Christians betake themselves to the Scriptures. But wherefore does he command all Christians to betake themselves to the Scriptures? because in this time wherein heresy hath prevailed upon the Churches, there can neither be any proof of true Christianity, nor any other refuge of Christians, willing to know the truth of Faith, but the divine Scriptures. Before time it was manifested divers ways which was the Church of Christ, and which was Gentilism, but now it is known no way but by the Scriptures. The people than in time of prevailing heresy, must not stand waiting upon the lips of their Teachers, but must betake themselves to the Scriptures, which they are to look upon as their refuge, and make use of as the only sure Compass, they have at such a time to steer their course by. Were I minded to add more testimonies of this nature, Colloquium Ratisbonense, or Davenant, nay Gratian, to trouble no better friends, would plentifully supply me; but I suppose it is needless. Those I have already mentioned may suffice to show you the difference betwixt the language of the godly Pastors of the ancient Church, and the present Masters of the Roman Synagogue. The former teach, that the people in matters of Religion must seriously examine and diligently consider things; the latter say, they must not stand to examine or consider, but must without any more ado assent and obey. The former say, they must not believe their Teachers any further than the reasons they bring along with them serve to convince and persuade them; the latter say, they must believe them upon their bore word, without any reason at all. The former say, they must use their own reason; and that acting otherwise they play the beasts; the latter say, they must not use it, but believe. The former say, the word of men, how wise or holy soever they are, is no good bottom for their Faith; the latter say, it is sufficient. The former commend such for their discretion as refuse to take up with the words of their Teachers when they carry not reason along with them; the latter censure and condemn them for so doing, as guilty of no lesle than incredulity and perverseness. The former teach, that they must not regard what men say, but what the Scriptures say; the latter, that they must not inquire what the Scriptures say, but what they say. The former teach, that the Scriptures are their only Refuge and Security; the latter, that the reading of them is dangerous, and tends to no other than Heresy and confusion. And now I appeal to all persons that have the lest grain of judgement and sincerity, whether the Ancients are for us or our adversaries; whether they are for the people's trying the Doctrines of their Teachers or against it. He that hath the face to gainsay such clear testimonies as these, shall by my consent, as an obstinate enemy to truth and evidence, be left to dispute with himself, whether he be in his wits or no.  
13. The case is so plain, that divers of the more grave and sober sort of the Papists themselves, concur with us, and pled for a power in the people to judge of Doctrines as well as we. Those of latter times judging it inconsistent with the honour of their Clergy and the safety of their Religion, which they maintain by keeping their people in ignorance, are utterly against it; but divers that lived in the ages past, before the mystery of Iniquity attained to its full stature, are peremptory for it, as a certain right belonging to them, without which they can neither act like reasonable creatures, nor make due provision for their own happiness. I shall instance in some few; and begin with Aquinas, the angelic Doctor, whose Judgement, amongst those against whom I now dispute is (to use the words of the Holy Ghost touching the Counsel of Ahithophel) as if a man should inquire at the Oracle of God. 
Vid. Davenant. in Col. 3.23. p. 255.  Every one (saith he) is bound to examine his own actions, by the knowledge he hath of God, whether it be natural, acquired, or infused: Omnis enim homo debet secundum rationem agere, for every man aught to do according to reason. Whereby it appears that notwithstanding his zeal and devotion to the See of Rome, yet he thought that every man should make proof of his own performances of what nature soever they are, whether enjoined by Superiors or taken up of his own free choice, ere he set upon them, and that to proceed otherwise, is contrary to reason. To him I shall add the famous Picus, 
De fide & ord. cred. Theor. 22. p. 307.  Earl of Mirandula, the Mirror of his time and Nation. If (saith he) doubtings do arise which of the differing parties does more rest upon Evangelical Verity, the sentence must by no means be given precipitantly; but the Truth that commits itself to the minds of the faithful, is to be expected, librato judicio, from a poised judgement, and in the mean time God is to be entreated for the discerning of spirits, and the holy Scriptures to be consulted. A passage so full against the Popish implicit faith, that I could wish it were engraven on all the doors and Pillars in Rome, that so they might see that that man who was born, brought up, and so much admired amongst them, hath given his testimony against them. He would not have people be such fools, as to take things upon trust, but to weigh them in the balance of their own private Judgements, pray to God for direction, search the Scriptures, and than give sentence according thereunto. Lud. Vives is of the same mind: 
De Verit. sid. l. 3. p. 457.  Diligence and enquiry (saith he) avail to the finding out of Truth, but slothfulness and negligence bring forth Error. If you neither inquire nor search concerning any matter, you will easily be deceived, but if you look and inquire into the causes and reasons, Veritas sese proferet, the truth will show itself. His opinion is, that careful and diligent enquiry into the grounds and reasons of things, is the ready way to discover and found out the truth; whereas a credulous slothfulness, that will rather take up with any thing than be at the pains of trial, leads to nothing but errors and mistakes. And indeed it is a thing so obvious, that had not men almost renounced their reason, it would be needless to produce testimonies to evince it. 
De vanit. scient. c. 100 de verb. dei. p. 475.  Cornelius Agrippa is very plain and full, We aught (saith he) to examine all the disciplines of sciences, and all opinions, by the word of God, as the Lydius Lapis or touchstone thereof, and in all things flee unto it, ceu ad solidissimam petram, as unto a most sure rock, and by it only judge of all opinions and ways. He thinks it not safe for us to close with sciences and opinions as soon as they are offered to us, or upon the first view we take of them, as most do; but he would have us to prove and try them. And the touchstone whereby we must do it, is the Word of God; we must not try them by carnal reason, human authority, or any such deceitful thing, but we must take them to the Word, and try them by it, and by it solely, as being the only sure rock our faith hath to rest upon. 
Prefat. in qunt. lib. sentent.  Durand speaks not without some indignation, He that captivates (saith he) his reason to human authority, incidit in insipientiam bestialem, falls into beastly folly. 
Of Wisd. l. 2. c. 2. p. 218.  And Charron speaks to the same purpose, To go about (saith he) to deprive a man of this right, is to make him not more a man but a beast. And if we ask Silvester the Inquisitor, he will tell us, 
In verb. scrupulus.  that to interpret the precepts of men by a judgement of discretion in the court of conscience, pertinet ad quemlibet pro facto suo, belongs to every one for his own practice. And to trouble you with no more, this was one thing that Paulus Venetus Fulgentius, 
Tract. de Interdict. Paul. 5.  and the other Venetian Divines, stood upon, That every man might and aught to discern of every superiors precept, even the Popes himself, whether it were lawful and convenient, or no. Now do but observe what difference there is betwixt the doctrine of these men, and that of Bellarmine and such like; the former following the Scriptures, and treading the steps of the ancients, say, that the people may judge and try such things as in the business of Religion are tendered to them, before they close with them; nay, that in pursuance of their own safety, they aught to do it, and that if they do otherwise, they let go their necessary liberty, and do no lesle than turn beasts. The latter say, that they neither may nor aught to do it; that their business is to hear their Teachers, in doing whereof they provide sufficiently for their safety; and that to question what they deliver, is no other than needless scrupulosity and vain arrogance. Whether of the two is in the right, I leave you to judge by what hath been spoken.  
7. Having in these foregoing particulars evinced to you, that the people have the power of judging contended for, I shall in the next place show you the lightness and vanity of those objections and pretences, that are made by Tannerus, Valentia, Bellarmine, and others, against it, which though I shall not mention either in their own words or order, yet I shall give you the scope and sense of them. And they allege,  
Obj. 1. It is the pleasure of God, to whom it belongs to determine the rights and duties of men, that the people should consult their Teachers, and not like or dislike, choose or refuse, as they themselves shall think meet, but as their Teachers shall instruct and direct them. Deut. 17. 8-12. Mal. 2.7. Mat. 23.2, 3.  
Answ. That people aught in doubtful cases to consult their Ministers, and take instructions from them, these places evince, and we never denied it; but that either their Ministers should be infallible, or that they should assent to all they say as truth, or obey all they command as lawful, without exercising any private judgement for their own satisfaction, they afford no proof at all. 
Deut. 17.9. De Jud. c. 21. p. 123.  As for those words, They shall show thee the sentence of judgement, they are not (as Davenant notes) verba promittentis sed mandantis, words of promise, but of command; showing not what the Priests would do, but what in pursuance of their office they aught to do. And shall we reason, à jure ad factum, from what they aught to do, to what they would do? what more ordinary than for men to neglect what they aught to do, and instead thereof do what they have a mind to do? But admit they were not words of command, but promise', yet were they not to be taken in an absolute sense, but cum conditione annexâ, with a condition adjoined, viz. if they should consult the Law, follow the direction of it, and teach according to it; 
Reynolds Conf. ch. 7. div. 4. p. 262.  than they should indeed give the sentence of judgement, otherwise not. This Hart acknowledges, and rejects the Rabbi's gloss upon the place for absolute obedience, as absurd and foolish. As for those words, 
Mal. 2.7.  The priests lips should keep knowledge, the same answer may serve; they hold not forth what they would do, but what they should do. The holy Ghost was so far from intending to signify any unerring power in the priests by them, that he does in the very next words show their liableness to mistake, and how lamentably they had even already done it, in departing from that rule they were appointed to walk by. Ye are departed (saith he) out of the way, ye have caused many to stumble at the law, ye have corrupted the covenant of Levi— Ye have not kept my ways, but have been partial in my Law. And is it than to be imagined that he took these to be infallible, or that he would have the people to believe all that they said, or do all that they required? In like manner, when our Saviour saith, The scribes and pharisees sit in Moses seat; 
Mat. 23.2.  his meaning is not that they did orthodoxly, sincerely and truly expound the Law, but that it was their office and duty to do it. And whereas the holy Ghost does in these several places require the people to betake themselves to the priests, hear them and observe them, his meaning is not that they should do it in all things, without exception, but only when they taught according to the Law, which they were appointed to expound and interpret. As for instance, the Scribes and Pharisees taught, that our Saviour was a deceiver, 
Mat. 27.63. Joh. 9.22.  and forbade the people to confess him; now I demand whether they were bound to believe and obey them herein, yea or not? If they were, than they were bound to believe a lie, gainsay the truth, and undo their souls. If not, than these words are to be taken in a limited sense, which is the thing contended for. The sum of all than is this, That it is the duty of Ministers to teach the truth, and require nothing but what is according to Scripture; which so long as they do, the people are to believe and obey them; but when they do otherwise, they must neither believe nor obey them.  
Obj. 2. There is a belief due to all men in their own profession; we believe Lawyers, Physicians, & others, even when we do not understand them: Religion therefore being in a peculiar manner the profession of Ministers, in the study whereof they have employed themselves all along, it seems to be no more than reasonable that private persons should rather confided in them, than rely upon their own judgements.  
Answ. 1. There are some private persons, who though they profess not Law, Physic, or any such faculty, yet by their study and industry have attained to such skill in them, that they are able to instruct many that do; and that these either believe or aught to believe such as do profess them in all they say, without so much as enquiring after the grounds they proceed on, none will affirm. 2. The reason wherefore the people do commonly believe such as profess these faculties, upon their bore word, is not because they may not exercise a judgement of discretion towards what they deliver, but because they are utterly unstudied in such matters, and so are unable to do it. But it is not so with them in the business of Religion; for as the knowledge of it is more attainable than the knowledge of other faculties, (I mean so much as is necessary to salvation) so they look upon themselves as more concerned in it, and upon that account take more pains in the study of it. 3. There is a great deal of difference to be put betwixt the things of the world, and the things of religion and salvation; in the former, people may go upon trust, 
Joh. 6.69. 2 Pet. 1.10.  and content themselves with uncertain probabilities; but in the latter, they must, as the Scripture shows, make sure work. Were salvation as frivolous a thing as those of the world are, they might better venture upon human authority; but being it is a matter of such high importance, they must, as I say, make sure work, not resting until they have attained to a well-grounded certainty, and such as may support them in an hour of temptation. Now how can they do this, while they take things upon trust, and that from those who are subject to error as well as themselves?  
Obj. 3. But the common people, for the most part, are so ignorant, that they know little or nothing what belongs to Religion, and therefore it is not fit, that when Teachers in pursuance of their office have delivered to them doctrines and precepts, they should have liberty to judge them.  
Answ. 1. There be few worthy the name of Christians so ignorant, but they are pro modulo suo, in some competent measure able to do it, at lest in all things of necessity to salvation. Nothing is more certain than that many private persons do in knowledge, understanding, judgement, and other abilities, far exceed their Teachers; and many amongst the common people have possessed the truth, and stoutly defended it, when their Teachers have either been ignorant of it, or forsaken it. Divers of our adversaries themselves (as Tostatus shows) hold, 
Prolegom. in Evangel.  that from the time of Christ's suffering, until his resurrection, fides in solâ remansit beatâ Virgin, the faith remained in the blessed Virgin alone. So that according to them, though she were a weak and frail woman, one of that sex, which is the more ignorant as well as timorous; yet she stuck to the truth, when her Teachers had relinquished and forsaken it. But, 2. admit that some be altogether unable to exercise such a judgement, must their inability destroy the liberty and privilege of others? Some want eyes, must not those therefore who have them use them? Some have no understanding, must those therefore who are endued with it be dealt with as if they were in the same condition? that is unreasonable.  
Obj. 4. But to allow all that will to judge the doctrines and decrees of their Teachers, is the way to confusion; this is it that fills the Church with endless disputes; whereas if they would acquiesce in what they deliver, all would be in peace.  
Answ. 1. There is not any liberty or privilege belonging to any order or degree of persons in the Church, nay, in the world, but through the depravation of man's nature it is capable of being abused, and made serviceable to bad ends and purposes; which yet is no sufficient reason wherefore it should be thought unlawful, or being thought lawful should be abolished and laid aside. Kings and Princes have an undoubted liberty of exercising civil policy and government over their people, and is there any Nation in the world that cannot witness it hath been abused to arbitrariness and tyranny? and yet our adversaries will not say that this is a sufficient reason wherefore it should either be thought unlawful, or laid aside. And if the liableness of Kings and Princes to abuse the liberty they have to govern their people, be no sufficient reason wherefore it should be thought unlawful, or being thought lawful, be laid aside; than wherefore should the liableness of the people to abuse the liberty they have to judge doctrines, be looked upon as a sufficient reason, wherefore it should either be thought unlawful, or being thought lawful should be laid aside? 2. God knows how to frame a Charter for his Church without any direction from men; and therefore since he hath (as I have already showed) granted the people such a liberty, those who are over them should, without any gainsaying, allow it them, let the issue be what it william. He foresaw from the beginning, when he sat in counsel about this liberty, the inconveniences as well as the conveniences that would attend it, which yet he looked not upon as any sufficient reason wherefore he should withhold it from them. And if he thought not the inconveniences which he foresaw a sufficient reason, wherefore he should, before he had granted it, withhold it from them; much lesle should men, how great or eminent soever, think the inconveniences, which they found attending it, a sufficient reason wherefore they should withhold it, after he hath granted it to them. 3. Admit God had not granted this liberty, yet common prudence, notwithstanding the inconveniences pretended, would have prompted the people to claim and exercise it. For where inconveniences do occur on both sides, the lesle are still to be chosen; and sure it's a far lesle evil for the people to labour under some disputes, which God oftentimes overrules for his Churches good, than that they should follow their Teachers into error, heresy and profaneness; nay, into Hell itself, which they must needs expose themselves to the certain danger of, unless they maintain and exercise this liberty. But 4. If Implicit Faith be such a notable Antidote against divisions, how comes it to pass, that our adversaries, who urge it with so much severity, have so many amongst them, which all the Magic of the Papal Chair cannot conjure down? Whence is it that their Bells do in the hearing of all Christendom, ring such clamorous and angry discords? Whence came the difference betwixt the Dominicans and Franciscans, about the immaculate Conception of the Virgin Mary; betwixt the Jansenists and Molinists about Grace; betwixt the Italian and French Papists about the head of the Church? If blind obedience be such a notable means to maintain unity, and secure the peace, how comes it thus to pass, that they have such diversity of Opinions amongst them, agitated with so much heat and vehemency, that they are every day thundering out their Anathena's against each other? I know they persuade their deluded followers, that all the differences are amongst the Proiestants (which they tell them arise from our suffering the people to read the Scriptures, exercise this liberty of judging. and the like) but as for them there is nothing but unity and peace; there is not so much, as the noise of an hammer, or any jarring to be heard amongst them. But this is so notoriously false, that there is not any save those who are as ignorant as their people whom they keep in such Lamentable darkness and bondage, but they know the contrary.  
Obj. 5. If people may call in question the definitions and conclusions of their Teachers, than they may judicare judices, judge their Judges, which is contrary to reason, and inconsistent with that Order God hath set up and established in the World.  
Answ. Though it be granted that their Teachers may in some respects be termed their Judges, yet they may notwithstanding, without offering any injury to Reason or Order, call in question what they deliver to them. For the understanding whereof you must note, there is a twofold Judgement. 1. There is judicium forense, 
See Voetius polit. eccls. p. 1. l. 2. tract. 3. c. 3. p. 897.  a public Judgement, which belongs to those who have Authority and Jurisdiction over others, by virtue whereof they may make Constitutions and Decrees for the directing and regulating of their practice. 2. There is judicium rationale, a private Judgement; and this belongs to every individual person, who is endued with a power of judging the Decrees of the highest Court on Earth, quantum ad se spectant, so far as they belong to him, and concern his own particular duty. The difference betwixt these two Judgements lies in this; in the former a man judges, propter alium, for the direction of others: in the latter propter se, for the ordering of his own duty. Now if the people should take upon them the former of these, they would indeed do that which is contrary to the rules of Reason and Order, but their taking upon them the latter, is no more contrary thereunto, than is their opening of their eyes, that they amy see their way as they go in the streets. In exercising this Judgement upon the Decrees of their Superiors, if they found them according to the rule, they close with them, if not, they decline them; yet withal submit to the penalty of their disobedience. And what is there in this contrary to Reason or Order? 
Thes. Salm. de sum. Jud. sect. 49. p. 120.  this is not (as Cappellus shows) to overthrew good Order, or introduce into the Church any confusion, but to maintain the right and liberty planted in the heart of man by Nature itself, namely, that none be compelled to renounce his Reason, and contrary to the dictate thereof by a blind and brutish motion, to follow and embrace whatsoever it shall please certain men out of mere humour to command, adversus perfectissimam omnis veri justi, & equi normam, against the most perfect rule of truth, righteousness and equity, namely the Word of God contained in the sacred Scripture. This is certainly the course that the faithful servants of God have observed all along under the several powers they have had to do with; and if ever we mean to be found faithful we must do the like.  
Obj. 6. But in all well governed Commonwealths, it is thought fit, that Subjects should submit to the sentence of the Magistrates that bear rule therein, without contradiction or censure; and if so, why should not the peoplw in like manner submit to the sentence of their Teachers?  
Answ. It is usual with our adversaries in this controversy to confounded public and private Judgement; and hence it is that most of their arguments are nothing at all to the purpose. The Judgement we contend for, is a private, rational, discretive Judgement, allowed by God for the directing of every man in his own particular practice. That which they mainly dispute against, is a public, ministerial, authoritative Judgement serving to determine and limit others, which we never challenged to any priveate person, how well qualfied soever. And this they seem to understand when they say, that in all well ordered Commonwealths, it is thought fit that Subjects should submit to the sentence of the Magistrate; else they speak most falsely, and belie the World; for there is not any Commonwealth therein, that is indeed well ordered, but they allow their Subjects to read, study, and judge of the sense and equity of their Laws, for their own private use, and to do otherwise is to deal with them rather like Beasts than Men. Besides, it were absurd for Magistrates to direct commands against those actions of men which fall not under their observation and cognizance. Now the private judging of their sentence is a thing of this Nature (for after they have done all they can, their subjects will judge of it as they shall find it by the light of their own reason, and they be never the wiser) and therefore it seems not to be proper for them, to deliver commands against it. And thus I have given you an answer to the most material objections, our adversaries urge against us in this particular. Some others they have, but what I have already alleged will supply with answers; and therefore I shall not spend more time in making particular returns to them.  
8. Jest any should take occasion from what hath been said, to misinterpret the Apostle, or conceive that to be meant by him which he never intended, I shall here, before I enter upon the Uses, propound somewhat by way of caution.  
1. Though he thought it not convenient that we should receive the Doctrinie of our Teachers, till we have first made proof of it, yet we must not think that this does evacuate or make voided their function. The imperfections and infirmities that attend them in their Ministrations, do not nullify their Office, not more than those that attend the Magistracy do nullify it; but rather serve to set forth the wisdom and power of God, that can by such weak and despicable Instruments accomplish such high and eminent effects; that can by such broken Vessels convey the Oil of Grace into the hearts of his chosen. Their calling and work determine not with every Error, they may through ignorance or inadvertency be guilty of, but are to continued throughout all Generations. They are entrusted and that solely (unless some extraordinary case occur) with the dispensation of perpetual Ordinances; 
Mal. 28. 20.  they are under perpetual Promises; 
1 Cor. 11.26.  the Church's necessity of them will be perpetual; 
Acts 8.30. Rev. 2.5.  the removal of them is threatened as one of the sorest Judgements that can befall a people; all which, with many other particulars that might be mentioned, do plainly show, it is the pleasure and design of God that their Office shall be perpetual, that is, continued to the end of the World. However things go, yet Christ will keep up a Ministry in his Church, 
Eph. 4.12. 1 Cor. 15.24.  that shall remanin until be have perfected his Saints, and shall deliver up the Kingdom to his Father.  
2. Though he forbidden us to rest upon their authority yet he would not have us to forsake them, and overrun their Ministry. Their being liable to mistakes does not disoblige us from attending on them, and hearing them, but from confiding in them; and that in such a degree, as to take whatever they say for truth, without enquiring any further. His admonishing us to prove what they deliver, does not forbidden the hearing them, but suppose it, nay, command and enjoin it; for how could he think we should be able or fit to bring their Doctrine to trial, and pss our Judgement upon it, unless we be present, and hear it? This I speak of such as are lawful Ministers of the Gospel, and answer the end of their Calling; as for intruders and usurpers that neither regard their own, nor others souls, I have nothing to say for them.  
3. Though he be against our making them Lords of our Faith, yet he would not have us to slight them, or carry ourselves irreverently or contemptuously towards them. Not, he will have us, (as you may see in the preceding verses) to know them, and esteem t'him very highly in love for their works sake. And he still gives it in charge to those to whom he either preaches or writes, that they be mindful of their Teachers, look upon them as the Ministers of the Gosopel, and yield them such respect as may encourage tehm to the cheerful discharge of their duty, and the laying out of themselves for their good. Admit our Teachers be guilty of mistakes in Doctrine, and miscarriages in Life, yet we must remember they are the Ambassadors or Christ, whom he hath entrusted with the Ministry of reconciliation, and as such we are both to receive and respect them.  
4. Though he call upon us to prove what they deliver, and satisfy ourselves concerning the lawfulness of it, ere we entertain it, yet he does not mean that we must take nothing at all upon trust from them. In those things wherein we have no reason to suspect them either of weakness or falsehood, or wherein we are altogether uncapable of making a Judgement ourselves, we not only may but aught to trust them, as the best security we have to rest upon. Such as are wholly illiterate are to believe it is a Bible wherein the Minister reads, and that he reads true and not false; and such as have attained further, are to believe, that the Bible wherein he reads is rightly translated out of the Originals; that the Copies were authentic out of which the Translation was made; that (as credible Author's mention) there were such things done in ages past, and such customs and observations among the Jews, and other Nations, which do greatly serve to the clearing of many dark places of Scripture, nay, which are so necessary to be known, that without acquaintance with them, many places cannot be understood. Herein as we trust our Lawyers and Physicians, so we maust them; not but that we may, if we have ability and opportunity, inquire into those things ourselves, or if we have reason to suspcet our own Teachers, consult with others; but that in case we want ability and opportunity, or have no reason of suspicion, we than may and aught to trust them, as the best light and security we have. We must distinguish betwixt matters of doctrine, and matters of fact; or betwixt doctrines, and such things as are subservient thereunto. To believe the former upon the credit of our Teachers, is to resolve our faith into human testimony; but to believe the latter, such as the trueness of Copies or Translations, upon their word, is no more a resolving of our faith into human testimony, than the Apostles believing what they saw with their eyes, resolved their faith into sense.  
5. Though he enjoins us to prove all things, yet he would not have us to run after every new light, or hear every one that of his own accord, without any just call, shall take upon him to preach to us: this he was so far from either commanding or allowing, that by the spirit of prophecy, foretelling the disorders and miscarriages some Christians should be guilty of in after ages, he mentions this one, that having itching ears, 
2 Tim. 4.3.  they should heap to themselves teachers: and what is the issue of it? why, forsaking the truth, they turn unto fables. And what he foretold, we ourselves see abundantly accomplished in our days; for such is the indiscretion and levity of people, that they are ready to go forth at the shaking of every reed, answer the call of every Bell, and sit down at the feet of every one that hath the confidence to open his mouth to them. What is this but (as Calvin well notes upon the Text) ad omnes errorum ventos, se temerè exponere, rashly to expose themselves to all the winds of errors, which out of a due sense of their own frailty they should carefully eat and avoid. For a man to forsake his own Teacher, and the wholesome food he is enured to, and hath by the blessing of God happily grown under, and run after strangers, is no other than to tempt God to deliver him up to delusions, and encourage Impostors in their work.  
6. Though he would have us to try things ere we close with them, yet he would not have us turn Academics or Sceptics, call in question received princ iples, and doubt of every thing which comes before us; that is to run from one extreme into another, dissolve the very fabric of Religion, and put an absolute stop to the duty and service we own to God. As we must not believe all things, so neither must we douht of all things, but we must walk in a mean betwixt these two extremes. As for new matters, we must first try them, and than if we see cause, maintain them; but for old, standing, tried points, that have clear foundation in Scripture, and which we have upon good grounds received long ago, we must rather maintain than try them. The Apostles advice is, that what is new and doubtful that we should try; and what we have tried and found good, that we should hold fast.  
9 Having thus handled the doctrinal part of this discourse, and therein shown what is meant by proving, what is to be proved, who are to make this proof, what it is by which it must be made, after what manner it must be managed; given you some arguments for it, answered the objections against it, and propounded some cautions: I shall now pass to the Uses, and therein show how far this point concerns the world at this day, and what improvement is to be made of it.  
Use 1 And 1. If Christians must prove all things, than it may serve for the confutation and conviction of all those proud Masters, who deny the people have any liberty allowed them by God to try the doctrines and prescriptions of their Superiors. Of this sort are the Jewish Rabbis, the Mahometan Priests, the Popish Prelates, with some others, who think the people are so far in subjection to them, that they aught to receive their determinations, and impositions, let them be what they will, without any scruple or exception whatsoever. They take themselves to be no lesle than absolute Lords, and therefore as they look upon it as their work to teach and command, so they look upon it as the people's work to believer and obey; and upon their refusing to do it, they presently fall upon them and persecute them, as rebellious against good order and government, and upon that account worthy of the greatest severity that can be inflicted on them. Now what horrible tyranny and cruelty is this? 
1 Pet. 5.3.  what lording it is this over God's heritage? how contrary to the light of nature and common reason? how dissonant to the doctrine of the Prophets and Apostles, and in particular to that of Paul in this place, prove all things.  
Use. 2 2. If Christians must prove all things, than it may be useful by way of informaaation, to acquaint us, 1. what respect we are to show to the doctrines and precepts of such as dispense the Gospel to us. We must not look upon all their words as Oracles, proceeding from an infallible spirit; but we must receive them with suspicion, as coming from those that have darkness in them as well as light, and so may speak error as well as truth. 
Acts 12.22.  We must not, like Herod's flattering hearers, as soon as they speak, cry out, it is the voice of God and not of a man; but out of the respect we bear, both to the truth and our own safety; we must take what they say to the rule, examine it hereby, and than judge of it according to the agreement it hath therewith. We must indeed be peaceable and charitable, yet we must not put out our eyes, or hoodwink ourselves, and so like a company of blind fools and idiots, suffer men to lead us whither they please; but whiles we have eyes we must make use of them for our necessary direction and security. That we must reverence such as are our Teachers is granted, yet we must not think that Christ is every where, he is said to be; or that every one speaks truth that pretends to it: but we must try, and than conclude as we found cause. The Apostle indeed discoursing of charity, saith, it believeth all things; 
1 Cor. 13.7.  but we must not think his meaning is, that we should be so charitable as to give credit to impostors, or assent to what ever is delivered to us; than we must believe the Jews, when they tell us, that the Gospel, which he took so much pains in preaching, is a mere fable; but that we should be so charitable as not to rejeet things out of prejudice, or groundless dislike, or withhold our assent when we have no cause or reason for it. If upon due examination of those points which are delivered to us we found they have no foundation in the Word, we may without any violating of charity, or falsifying the Apostles doctrine in the lest, not only withhold our assent from them, but reject them with indignation and contempt.  
2. If Christians must prove all things, than Religion is no trivial business, but such as calls for skill, care and diligence. Carnal men, that know little of the nature of it, look upon it as a plain, easy, homely thing, that hath little intricacy in it: but it is not so; it hath that in it that will found work for the ablest parts and greatesty diligence. As it is a most desirable and honourable, so it is a most ingenious and accurate thing to be a sound, well principled, sincere Christian. There are in it many deep mysteries to be dived into, many intricate cases to be resolved, many temptations both from within and without to be withstood, which no such things as ignorance, carelessness or slothfulness are sit to encounter with. He that will be a right Christian, and faithfully perform his Master's work, must have a good eye, use circumspection and take pains, else he will never attain the ends he aims at. The Disciples gathered from the discourse of our Saviour concerning rich men, 
Luke 18.26.  that it was an hard matter to be saved. And if it be an hard matter to be saved, than it must needs be an hard matter to be a Christian, in as much as a man must necessarily be so ere he can be saed. But if all other things were silent, the point we have before us would evince it: for if a man, in order to his being a Christian, must prove all those things he hath to do with in the business of Religion, before he close with them, and must accurately distinguish betwixt good and bad, taking the one and leaving the other, (as you have heard he must) than it must needs be an hard thing to be a Christian.  
Use 3 3. If Christians must prove all things, than it may serve for reproof to two sorts of persons.  
1. To all such as are Teachers, more especially Popish Prelates, with such as comply with them, and do not allow the people this liberty, but urge doctrings and precepts upon them with as much peremptoriness and severity, as if they thought their bore word were sufficient to satisfy their people's consciences, and legitimate whatsoever they shall judge meet to offer to them. Bellarmine makes mention of one Abbot, 
t. 2. l. 2. c. 21. p. 166.  that enjoined a Monk at his command to enter into a flaming furnace; and of another that enjoined a Monk at his command to cast himself upon the waters. And there are multitudes surviving of the same spirit, who impose what they please upon the people over whom they are, without allowing them liberty to make proof thereof, though it be but in order to the directing of their own particular practice. Now, Sirs, what mean you thus to afflict the heritage of the Lord, vex your poor people, and trample them under your feet? Wherhfore do you thus blindfold and enthrall them, not suffering them to exercise the power and freedom belonging to them, when as it is so evident, that it is the pleasure of Jesus Christ, who knows better how to teach and govern his Church, than either men or Angels can tell him that they should do? Is this to imitate your Lord and Master, who exercised so much mildness and tenderness towards the people he had to deal with, who was so ready upon all occasions to dispense with their infirmities, comply with their weaknesses, resolve their doubts, satisfy their scruples, and clear up his truth to them? Is this to gather the Lambs in your arms, carry them in your bosom, 
Isa. 10.12.  and deal gently with those that are with young? Is this, with the Apostles, to be gentle among them, 
1 Thes. 2.7.  even as a nurse cherisheth her children? Is this the way to make them thrive in knowledge, grace and holiness? 
Isa. 52.7.  Is this the way to tender your feet beautiful, and make those over whom you are in love with you? Or is it not rather the way to make them weary both of you and your Ministry, and 'cause them with the rest of the Creation to groan and travel, 
Rom. 8.21, 22.  that they may be delivered from the bondage wherein they are, into the liberty of the children of God? For this very thing (as Luther told you long ago) you deserve tanquam lupi & tyranni, 
Oper. t. 2. p. 375.  as wolves and tyrants to be driven out of the Church of God. But I shall sum up what I have to say to you, into a few Queries, which I shall offer to your consideration. 1. Hath God any where given you power to exercise this rigour thwards your people? If you think he hath, tell us where and how to reconcile it, with that liberty which he hath, as I have showed, granted to them. If he hath not, how dare you claim it, or make use of it? Do you not acknowledge yourselves to be under his dominion? must you not be account able for all to him? How dare you than do that which you have not warrant for from him? 2. Whether do you take yourselves to be nfallible? If you do, let us know upon what ground you do it, and how you came to be so. The whole world sighs and groans under crrours and mistakes, and therefore you must not think it much if we look for good evidence from you, ere we acknowledge you to have any such privilege. If you do not, than how dare you be so confident of your own opinions, as to urge them with such severity upon others, who perhaps have as much, if not more reason, to be as confident of their own? 3. Whether do you think you may justle up your Maker, and challenge the same power over your people that he himself does? If you may, communicate your reasons, and show how it comes about that you may do that which Angels tremble at the thoughts of. If not, than with what Justice can you require your people to yield you absolute assent and obedience, and punish them for refusing? What can God himself do more, than require them to believe and obey him upon the authority of his bore word? and what do you in this your rigid behaviour towards them, lesle? 4. Whether may you fall in with Antichrist and do his work? If you may, than wherefore do you pretend to disown him and be against him? If not, how will you ever defend this your imperious dealing with the people? Certainly, if there be any thing in the World, that incroaches upon the Prerogatives and rights of the Son of God, 
See Ames Bell. Eneru. l. 1. p. 241.  and breaths forth down right Antichristianism, this is it. 5. Whether are you to rule your People as you rule Beasts, and expect obedience upon the same terms, from the one, as you do from the other? If you are, than tell us for what end God endued them with reasonable souls, and placed them so near the Angels? If not, than wherefore do you require obedience, without allowing them to judge of the nature and equity of that you demand from them? wherein do you deal worse with Beasts? 6. Whether would you be content that others should deal with you, as you deal with them? If you would, than before you appear any more in the World, go and learn to be men. If not, than wherefore do you exercise such severity towards the people, since the very light of Nature teaches you not to do unto others, what you would not have them to do unto you? What is this but to tempt us to think you are of the race of the Scribes and Pharisees, 
Mat. 23.4.  who laid those burdens upon others that they would not endure to bear any part of themselves? Let the consideration of these things soften your hearts towards your people, and prevail with you to allow them the liberty belonging to them. But if you refuse notwithstanding all that can be said, to do it, know that he who is the Protector of the Innocent, will in time deliver them out of the hands of such Oppressors.  
2. If may be likewise useful by way of reproof to such among the people as take all upon trust from their Teachers, believe all they say, and do all they require. There are many who instead of standing up for and maintaining their undoubted and necessary liberty, do out of an unmanly, servile fear, bow down before them, and enslave their Reason, Judgement, Consciences, and all to them. Now, Sirs, wherefore do you thus despise the bounty of God, and slight the rich purchase of Jesus Christ your Saviour? Wherhfore do you thus let go the liberty he hath required you to stand fast in, and give up yourselves to the wills of unreasonable men? what is this but to entitle yourselves to the doom of Issachar, 
Gen. 49.14.  and like so many Asses couch down under your burdens? What is this but to tell the World that you are neither Men, nor expect the Privileges belonging to them, but that you are Beasts, and are content to be taught, governed and dealt with accordingly, than which what can be more unbecoming your reasonable Natures, or the Gospel which you do profess? But in compliance with the method of the former Branch of this Use, I shall sum up what I have to say to you in a few Queries. 1. Whether do you in good earnest think that the bore word of your Teachers is a sufficient bottom for you to ground your Faith upon, and such as you may with cheerfulness and satisfaction acquiesce in? If you do, show us what grounds you have for it. Both Scripture and Experience tell us, they labour under much darkness and ignorance, and are subject to errors and mistakes. If you do not, wherefore do you lay such stress upon it, as to venture the glory of God, and the peace and happiness of your Souls thereon? These are things of such importance, that you should provide better security for them than the word of any mortal man can be. 2. Whether do you think Christ will look upon this your believing and doing all that your Teachers would have you, without any examination and trial, as a due answer to all those Cautions and Warnings he hath given you to beware of letting men deceive you? If you do, than tell us what it is to be credulous, secure and negligent; wherein it consists, who they be that are guilty of it, and when it is that men expose themselves to the danger of being deceived. If you do not, than why do you not awake and reform, and by due examination and trial of things provide better for your own safety? 3. Whether may you take to yourselves other Masters besides Christ, become their servants, and pay homage and obedience to them? If you may, than show us what the Scripture means, when it saith, One is your Master, even Christ, and all ye are Brethrens. 
Mat. 2 38. 1 Cor. 7.23.  And, be not ye the servants of men. If you may not, than wherefore do you grant such Magisterial power to your Teachers, suffer them to give Laws to your Consciences, and receive their Assertions as the very Dictates of Christ himself? What is it for one to make a man his Master, but (as Pythagoras his Scholars dealt with him) to receive his Documents merely upon the credit and authority of his word; without enquiring any further? And when you give up yourselves to the command of your Teachers, and look upon all they say as truth, and all they command as duty, without making any proof or trial, what do you lesle? 4. Whether is it wisdom to be at an uncertainty in the business of Religion? If it be, wherefore does the Holy Ghost spend so many words in exhorting us to make things sure? If it be not, than wherefore do you build upon the sandy foundation of the doctrines and commandments of men, for whom it is as ordinary to err, as it is for the Stars to twinkle, or the Clocks to miss the hour of the day? 5. Whether do you mean to hold out in Religion? If you do not, wherefore do you make a profession of it? do you think it worth the while to mock God, and dishonour the Gospel? If you do, than wherefore do not you satisfy yourselves better concerning the truth of it, than by taking the Word of men? you know Religion hath ever met with opposition, and so it is like to do still, and therefore if you mean to hold out, you had best get better evidence for the truth of it, than the word of a frail man can be. So long as the voice of the Country goes for it, there's no great danger of forsaking it, but what will you do when all are against it, nay, when you shall see more against it than ever you saw for it? Now the great and learned, and all the people are for it, which perhaps is the ground whereon you have closed with it, but what will you say, if you see them all against it, nay and carried forth with greater zeal against it, than ever they were for it? It may be Religion for the present is your Interest, but what will you say to it when it will be your undoing, when it will lead you to prison and to death? Do you think the bore word of your Teachers that perhaps disclaim all that ever they said before, will bear you up? Do not persuade yourselves it william. It may be even now upon your meeting with some small trials, you begin to stagger and shake, what than will you do, when you shall come to encounter with Gibbets and Flames? If you run with the Foot, 
Jer. 12.50.  and they weary you, how will you contend with horses? and if you are not able to abide the still-flowing streams, what will you do with the swell of Jordan? 6. Whether do you think, if out of observance to your Teachers you follow them into Error, they shall answer for you? If you do, you lie under a gross mistake, for the Apostle tells us in plain terms, 
Rem. 12.12.  that every on of us shall give account of himself to God. It's true, they shall in a sort answer for you, but not with any advantage to you. Their being accessary to your delusion and ruin will implead themselves, but not excuse you, who were warned to prove what they should deliver to you, and follow them not further than they should bear the light of the Word before them, which if you had done you had been safe, but doing otherwise you must look to perish. If you think they must not answer for you, than wherefore do you make their will your rule, and prostitute your Faith and Obedience to their pleasure? Wherhfore do you follow them with so much boldness and security? Do you think it a small matter to run yourselves into snares, and arm divine Vengeance against you? Have a care what you do, and be not so merciless and injurious to your Souls. And thus I have given you the Queries I thought fit to offer to you, which if upon due consideration you find weight in, you may improve them for your direction; if otherwise, enjoy your thoughts, but withal be ware, jest you be found rebellious against the light, 
Job 24.13.  and enemies to your own safety.  
Use. 4 If Christians must prove all things, than it may likewise be useful by way of Exhortation to all you who are private Christians, to set upon the practice of it. As ever you will endeavour your own welfare, improve the liberty Christ hath bestowed on you, and evidence yourselves to be men, receive not things upon trust, but by prudent and serious enquiry, inform yourselves of the nature, equity and soundness of them e'er you close with them. Take heed of being drawn into the Error so expressly condemned by the Apostle, 
Jud. v. 16.  of having men's persons in admiration, or suffering yourselves to be swayed and overruled by them. Let them be what they will, in respect of birth, parts, place, wealth, honour, power, interest, or any such like worldly advantages, yet do not captivated your Faith, Consciences or Reason to them, but by your own personal enquiry, satisfy yourselves in whatever you undertake or do, preferring Truth from the meanest before Error from the greatest. Such was the integrity of Panormitan, a famous Lawyer, who lived about 230 years ago, that he said, 
Tit. de elect. C. significat.  Laico verum dicenti cum Evangelio magis credendum, quàm consilio falsum dicenti contra Evangelium, a Lay man speaking truth with the Gospel, is to be believed before a whole Council, speaking false against it. You must not measure Doctrines and Opinions, by the quality of the persons delivering them, but by the evidence accompanying them. It is not worldly greatness that can make Error Truth, or Worldly meaness that can make Truth Error, but when all is done, Error will be Error, and Truth will be Truth. And therefore let not the pompous and splendid condition, wherein at any time you find Error, 'cause you to esteem or embrace it as Truth; nor the despicable and low condition wherein you find Truth, 'cause you to dislike or decline it as Error, but waving all such outward considerations, give both the one and the other the respect belonging to them. A Pearl though lying in the dirt, is of far more value, than a Pebble-stone in the richest Cabinet: And the like is to be said concerning Truth; it is of more worth in the plainest and homeliest dress, than Error in all its paint and garnish. The head of Truth is worthier your respect under a Crown of thorns, than the head of Error under a Crown of Gold. And therefore notwithstanding all the ignominy and contempt that foolish and ungodly men may cast upon it, suffer not yourselves to be wrought out of conceit with it, but yield unto it its deserved esteem.  
Now that you may manage this trial of things, with more advantage and success, and be the better able to distinguish betwixt Truth and Error, and pass a just sentence, forbearing to use any more words to press you to the work, I shall in the next place propound some rules to direct you in it. And here I shall not insist upon those which our Writers prescribe in order to the due Interpretation of the Scripture, such as the consulting the scope of the Text, 
Whitak. part 1. cont. 1. q. 5. c. 9 p. 361. Rainolds Conf. ch. 2. div. 2. p. 45.  comparing one place with another, adhering to the Analogy of Faith laid down in the Creeds and Confessions of the Churches, with such like, which yet are very worthy your observation, but shall pitch upon such as are more particular, and as I conceive more suitable to the present subject.  
1. While you are managing this Trial, be sure you beware of such Doctrines as interfere and clash with the greatness, sovereignty and majesty of God, and tend to the diminishing of the honour and service due to him. The Papists as if they envied the pre-eminence of God, and were minded to jumble Heaven and Earth together, and levelly all into a common equality, make many insolent, and strange divisions. They divide adoration betwixt him and Images; invocation betwixt him and Saints; and absolute obedience betwixt him and the Church. Now what gross and horrible Sacrilege is this? what is this but to divest him of his Royalty, and give his Glory unto another, which yet is a sin so great and heinous, that one would think they should tremble at the thoughts of it? Beware how you fall in with these men; keep up the honour of God entire, and reject all Doctrines that tend either to alienate or diminish it. It is he that made this stupendious Fabric of the World, set it upon its Pillars, upholds it in its place, and by his supreme direction, influence and conduct, orders and disposes of all persons, actions and events that are therein. It is he only that hath absolute sovereignty, glory, and wisdom, and therefore it is he only that you must religiously adore, invocate and obey.  
2. Beware of such Doctrines as tend in the lest to disparage the Scripture, or bring it into contempt with you. It is the candle of the Lord, the Guide of the Soul, and the Rule and Judge of all Controversies in Religion whatsoever; and therefore suffer it by no means to go out of esteem with you. Such Doctrines as tend to honour and credit it, close with them; but as for those which tend to disparage and disgrace it, reject them as pernicious and dangerous blasphemies. The Papists, because it never speaks well of them, and that they may the better bring it into disesteem, say almost all manner of evil against it. They teach that the authority of it depends upon the Church, that it is obscure and imperfect, that the Apocryphal Books and human Traditions, deserve as much reverence as it. And what is this but to reproach the wisdom of God, and requited all the care and love he manifests to us in his Word with ingratitude and contempt. When you meet with any that preach such doctrine, if you cannot convince them, avoid them as the Agents of Satan, and such as seek to subvert and undo you.  
3. Beware of such doctrines as tend to the dethroning of Christ, the disparaging of his undertake and performances, or the diminishing any way of the honour and praise belonging to him. The Papists not thinking it sufficient to rob God, do likewise rob him, taking from him, and leaving with him what they think fit. They divide his Sovereignty and Headship betwixt him and the Pope, Satisfaction and Merits betwixt him and Saints; Invocation and Intercession betwixt him and dAngels. And what is this but to tell him, he shall not reign over them, nor have the honour belonging to him? Take heed how you join with them in any such proceed. As he is the undoubted Lord and King of his Church, so he hath undertaken the reconciling of God and Man, and the making of atonement betwixt them; and in order thereunto, he did in his death offer a valuable consideration unto Justice for the offence done, which he now pleads in Heaven, (where he sits at his Father's right hand interceding for us) and that so effectually, that to bring in the performances of any of his creatures, is to light a candle before the Sun, and carry water to the Ocean.  
4. Beware of such doctrines as tend to the extenuating of God's free grace, and the exalting of man's free william. To exalt the former, and extenuate the latter, is to give unto God the things that are Gods, and into man the things that are man's; but to extenuate the former and exalt the latter, is to give unto God the things that are man's, and unto man the things that are Gods. Notwithstanding the Papists divide the work of conversion betwixt the grace of God, and the will of man, making them partners in the effecting of it. And what is this but to take away the praise due unto God, and ascribe it to a silly impotent creature, that is as far from having power to convert himself, as he was from having power to make himself when he had no existence, or redeem himself when he was fallen. Be not you thus injurious to the grace of God, but seek unto him to work your conversion; and when he hath done it, give him all the praise. If you do err, let it be on the right hand; do it rather in giving grace too much, than too little.  
5. Beware of such doctrines as are against the power of godliness, and tend either to profaneness or lukewarmness. Acquaint yourselves with, and yield obedience to all God's commandments; serve him not only with the outward, but the inward man. What ever ordinance or duty you undertake, besure you engage the soul in it. The Papists (at lest many of them) that they may at the last stab Religion to the heart, and fill up the measure of their sins, divide man into soul and body; and than according to their wont justice, speak, as if the one, and worse part thereof, were enough for God. He himself does every where in Scripture call upon us to manage his work with affection, seriousness, diligence, nay, with all our might; but they say, all this is not needful, persuading their credulous people, that the opus operatum is enough, that the celebrating of certain offices and rites, which they themselves have thought fit to prescribe, and the performing of some external trivial solemnities will serve the turn, without any more ado. And thus as they divide Faith betwixt Scripture and Tradition; Worship betwixt God and Images, Reconciliation betwixt Christ and Saints; Conversion betwixt Freegrace and : so likewise they divide Man into two parts, Soul and Body; and when they have done, they order God only some superficial service, consisting in a company of empty childish Rites, from the latter, leaving us in the mean time to employ the former as our own prudence or inclinations shall direct us. And hereby we see, notwithstanding the flourishes and pretences that these men sometimes make to Religion, what friends they are to it. As if they thought it not sufficient injury unto God to detract from the authority of his Word, Worship, the performances of his Son, his free grace, they have at the last adventured to take from him the far better part of his creature, without the concurrence of which, the services of the other, how splendid and costly soever, are not more pleasing to him, than the noisome evaporations of a stinking carcase are to us. Have a care how you entertain such doctrines, or have to do with such men. Maintain and keep up the sovereignty of God, the authority of the Scriptures, the offices of Christ, the workings of divine grace, with the practice of godliness in their highest strength and glory, shunning all those as the enemies of God and true Religion that are adversaries thereunto.  
Now because the non-performance of this duty of Christian trial proceeds from certain impediments that lie in the way. I shall therefore in the next place mention some of them, that so being acquainted with them, you may avoid the influence and danger of them. And the  
1. Is a vain credulity or proneness that is in men, to credit what ever is propounded and tendered to them, especially if it come from such as they bear reverence and respect to. Such is the confidence that the generality of children have in their parents, servants in their masters, people in their Teachers, and one relation and friend in another, that they are ready, without any scruple or enquiry, to subscribe to what ever they deliver to them. The Psalmist observed in his time, that though the principles and courses of ancestors were never so absurd and foolish, yet their credulous successors, out of the indiscreet reverence they bore to them approved of them; This their way (saith he) is their folly, 
Psal. 49.13.  yet their posterity approve their say. They did not weigh things as they aught to have done, and as wise men would have done, but looking upon the credit of their ancestors as a sufficient foundation to their faith and confidence, they assented to what ever they held or practised as sound and good. Now this is a dangerous course, and leads to no other than delusion and misery. And therefore let men be what they will as to their places, abilities or pretences, take not every thing for truth that they deliver, but use your eyes, and satisfy yourselves before you give your assent. This God himself does in express terms require; 
Jer. 12.6.  Even thy brethrens (saith the Prophet) and the house of thy father, even they have dealt treacherously with thee, yea, they have called a multitude after thee, believe them not, though they speak fair words unto thee. Here he dissuades the Jews from the credulity he saw them addicted to, admonishing them, that though the persons they had to deal with were never so near and dear to them, though they were their brethrens and kinsfolk, though their pretences were never so specious and plausible, yet they should not without better evidence than their own word confided in them.  
2. Is an unadvised presuming upon their own sudden apprehensions of what comes before them, as if they could by the cast of an eye fathom the depth of it, and pass a right judgement upon it. There is scarcely any man so illiterate or unskilful in Religion, but he thinks he may judge of things according to what at the first prospect or view they appear to him, and so looks upon all further enquiry as superfluous and needless; which is a dangerous as well as a groundless conceit, and may not better consist with our safety, than it may with those humbling and abasing thoughts, we aught to have of ourselves. Had we retained our primitive light and innocency, we might better have leaned upon our own wisdom, and confided in sudden apprehensions; but alas, it's far otherwise with us. The highest Angels in the Church have in them some folly, and those whom God hath blessed with profoundest wisdom, know but in part. Their sight in the mysteries of salvation, is even like his who saw men walking like trees. 
Mar. 8.24.  What than shall we say of the common people, who fall almost as far short of them, as they do of perfection? May it than stand with their safety to trust to the first view of things? what is it else but to venture all (as it were) upon a die, and with the Jesuits, aleae lusu contendere, cast lots whether they shall do their duty or not, 
Vid. Ames Bell: Ener. t. 2. p. 234.  and consequently whether they shall be saved or damned?  
3. Is carelessness and regardlesness of truth, which they are so far from esteeming and thirsting after as they should, that they do not much matter whether they have it or not. So they can but secure their worldly happiness, and enjoy their honour, wealth and pleasure, they matter not whether they are in the right or wrong, or what kind of Religion takes place. Such a one was Gallio the Proconsul, 
Acts 18.17.  or Deputy of Achaia, who though he saw the Gospel persecuted, and the servants of Christ trodden under foot, yet he cared not. And this is the disposition of the generality of people; so they can but devil in their cieled houses, and sit under their own vines and figtrees, they regard not the honour of God, nor care what becomes of his cause and truth.  
4. Is laziness and slothsulness in the business of Religion, which indisposes them for all exercises and duties of this nature. Such is the temper of most, that though they are convinced the work is necessary, and aught by all means to be done, yet rather than they will be at the pains of it, they let it alone, and expose themselves to the danger that unavoidably attends the neglect of it. Though they can speak well of it, and wish it were done, yet out of mere slothfulness, instead of falling upon it, and managing it with life and vigour, as they aught, they lie stretching themselves upon their beds, saying with Solomon's sluggard, 
Prov. 6.10.  Yet a little sleep, a little slumber, a little folding of the hands to sleep. And what is the issue of it? why, their poverty comes as one that traveleth, and their want as an armed man. As corporal slothfulness brings poverty and want upon the body, so spiritual slothfulness brings it upon the soul.  
5. Is multitude of worldly businesses, which wholly take up their thoughts, cares and parts, and engage them to such attendance on them, that they cannot spare time to look after things of a spiritual nature. 
Acts 24.25.  Felix might have conversed with Paul, and have had the truth, which he was a stranger to, from him; but his hands were so full of other matters, that he could not be at leisure to do it. The story of Antipater King of Macedon is well known; when one presented a book to him treating of happiness, his answer was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not at leisure. And so likewise is that of the Duke of Alva, who when Henry the 4. of France asked him whether he had observed the Eclipses, he answered, Not; withal adding, That he had so much to do upon Earth, that he had not leisure to look up to Heaven. And the reason wherefore many thousands omit to inquire after the truth, is, because they have already filled their hands so full of other matters, that they cannot without the neglect of them (which of all things they are loath to be guilty of) be at leisure to do it.  
6. Is a desperate unmovable resolution to proceed and go forward in the ways wherein they are, let them be good or bad. Though they can tender no reason at all for it, yet they like them so well, and are so in love with them, that they resolve to continued in them, let the issue be what it william. Thus the Jews in Jeremy's time carried themselves; let God and his Prophets say what they would, they were resolved to do what was good in their own eyes, and persist in the way they had propunded to themselves to walk in: We will certainly (say they) do whatsoever thing goeth out of our own mouth, 
Jer. 44.17.  to burn incense to the queen of heaven, and to pour out drink-offerings unto her, etc. They resolve not to do that which comes out of the mouth of the Lord, as once they pretended to do, when they said to Moses, 
Deut. 5.27.  Speak unto us all that the Lord our God shall speak unto thee, and we will hear and do it; not, but to do that which comes out of their own mouth. Neither do they do it with necessary limitations and restrictions, but with greatest absoluteness and peremptoriness, as those that had none to control or question them for it. And what is that particular thing that they thus resolve to do? why, to worship the Moon, here called (as divers Expositors think) the Queen of Heaven. 
Vid. A Lapid. come. in Jer. 7.18.  Notwithstanding the many high, and eminent obligations that they lay under, to worship the true God, and him only, yet they resolve, and that with greatest peremptoriness, without rendering any good reason for it, that they will do otherwise. Their words imply as much as if they had said, notwithstanding all that we have heard and seen of God, and the many and various ties that lie upon us to adhere and cleave to him, yet it is come into our minds to go after other Gods, and let what will be said to the contrary, we are resolved to do it. And after this manner the rude multitude carried themselves towards Christ. Though they had nothing to allege against him, 
Luk. 23.14.  yet they cry out, Let him be crucified. Though, after all the advantageous hearing Pilate could afford them, they could urge nothing where of they might accuse him, yet they cry out, Let him be crucified. Nay, though Pilate told them in plain terms that neither he nor Herod could find any fault or cause of death in him, yet they still cry out, Let him be crucified. q.d. Whether he be guilty, or not guilty, faulty, or not faulty, we are resolved to have his Life, and therefore stand not longer reasoning with us, but let him be crucified. So we read how above forty impious and bloody Wretches bound themselves under a Curse, 
Acts 23.12.  that they would neither eat nor drink till they had killed Paul. Though he was one that had lived in all good Conscience amongst them, so that they had no just action in the World against him, yet having taken up a malicious prejudice towards. him, they stand not longer to consult Justice, or Equity, but resolve to be his death. And thus it is with many in our days; having taken up (they know not how) a dislike of such a way, they are resolved to be against it, though evidence for it be never so plain and full. The reason wherefore divers will not be Protestants, is because they have taken up a Purpose against it; and having done that, they think it may not consist with their honour to comply and fall in with them. And when men are once got to this, they are so far from being persuaded to bring things to trial, that they do but despise all motions leading thereunto.  
And thus I have laid before you some of the impediments that tend to hinder you from the duty I have in this Discourse cleared up and recommended to you. Let it now be your care to break through them, and overcome them. Give yourselves no rest till you have found out what it is that God would have you to believe and do. 
2 Sam. 23.16.  Even as David's three mighty men broke through the Host of the Philistims to get to the Well of Bethlehem; so do you break through these and other impediments and difficulties that lie in your way, that so at last arriving at the Well of Truth, you may drink of the pleasant and wholesome streams that flow therefrom, and be for ever satisfied.  
FINIS.