THE DOCTRINES TRIAL: Showing both the necessity and the way of trying what is taught, in a Sermon upon 1 Thess. 5. 21. By Sam. Hieron. 1 COR. 10. 15. judge ye what I say. At LONDON, Printed by Humphrey Lownes, for William Butler; and are to be sold at his Shop in Saint Dunstanes Churchyard in Fleetstreet. 1616. TO MY REVErend Friend, Mr. Dr. Chaderton, Master of Emanuel College in Cambridge. SIr, as a pledge of the respect I owe you, I have made myself bold, under your name, to set forth this Sermon. The old proverb, which forbiddeth to send Owls to Athens, hath taught me not to send this to you, as a matter of supply: you (now) live at the wel-head (from whence I confess, and rejoice, myself to have drawn that little, by which it hath since pleased God to enable me to the doing of some service in his Church) and were (long since) one of those judicious and painful Divines, at whose feet I sat (with many others) in the days of my preparation to that work; wherein I now (by the assignment of the Lord of the vineyard) am employed. In this therefore, I desire rather to be thought to present you with an account of mine own courses, them with any direction for yours: The two verses before this, I have preached on, and the Sermons are abroad. As I held it necessary to treat on this also, so I thought it fitting to publish that, which concerning it was given me to deliver. There is no one thing (I think) in which our ordinary hearers, are either more unskilful or more backward, than this duty of trying doctrines: what unsettledness in opinion, what unsoundness in judgement, this hath caused, I doubt not yourself in your long experience have observed. If I shall prevail aught to the curing of this Epidemical disease, I shall glorify God in that behalf. My endeavour that way, I have showed in this small Sermon: which (here) from your hand, I commend to the common use of God's Israel: from Modburie in Devon. Yours respectively, Samuel Hieron. The Doctrines trial. 1 Thes. 5. 21. Try all things: and keep that which is good. I Will not enter into any course of repeating that which I taught in my former Sermon. This in brief, to manifest the connexion and order of both; The order of the place. both my two Texts, & Lectures. In the former we were taught the necessitiy of diligent and respective dependence upon the preaching of the Word, unless we will presumptuously and unwarrantably adventure ourselves upon the neglect of the ordinary way, by which God is pleased to collect & gather his, unto himself. We are now to be informed, with what wisdom it becometh us to behave ourselves in awaiting upon this ordinance of God; that so we may reap that good by it, which in the purpose of God is intended in it. The general scope thereof. A service, in itself, and in it own nature, wholesome & profitable, may yet in the manner of using it be depraved. Hearing is a very necessary and an important duty: and yet, a man through his own default may be constant and continual in it to his hurt, rather than to his benefit. To the end therefore we may so attend upon this exercise of Prophesying, as that thereby we may be edified in our holy faith, Paul commendeth here unto us, two necessary virtues: The division of it. 1 Discretion: 2 Constancy. Discretion, to try all things. Constancy, to hold fast that, which is found upon trial to be good. To retain aught in Religion stiffly, before a man have tried it thoroughly, what greater folly? This is wilfulness rather and Pertinacy, then true Constancy. Again; to examine points diligently, and then to neglect them carelessly, what greater vanity? It is a great deal of labour to no use. But to sift and scan that which is heard, exactly, and to maintain that which is found to hold at the touch resolutely, this is the glory and credit of Christianity. Of these two points I am now in order to entreat. Concerning the first, The first Doctrine. this is the Doctrine; That it is the duty of those which honour preaching as the means appointed for salvation, To try things taught, before they give their full and absolute yielding thereunto: Who that looks upon the place, but he will forthwith conceive this to be the doctrine? The advice of the spirit of God is, that our honouring of prophesying, should be accompanied with trying it. So respect it, as that you bind not yourselves to a receiving without inquiry, hand over head, whatsoever is commended by it. Hereto is that charge to be referred, of trying the spirits a 1 john 4. 1 , that is, of examining their persons & doctrines, who profess to speak unto us by the Spirit. It remaineth upon record, as an honour to the Nobles of Berea, and it is a rule for us, that hearing Paul and Silas preach they were diligent in searching, whether the things they spoke were so b Act. 17. 11 . The course of seeking holy knowledge, at the mouths of those, whose lips by their calling ought to preserve it c Mat. 2. 7 , is termed by Solomon, a buying of the Truth d Pr. 23. 23 . As therefore in buying, it is every man's wisdom to consider the wares which are tendered to him, Gyrare negotiatorem unum & alterum. how they are conditioned, and (as Chrysostom saith pithily to this purpose) to go from shop to shop, Chry. Hom. 44. in opere imperfect. and from chapman to chapman, to look where he may have the best, before he make a through bargain: so it ought to be the care of a prudent Christian, to consider of particulars, which are taught, before he give them entertainment. Take heed how you hear, said our Saviour e Luk. 8. 18. ; Doth not this Take heed in hearing intent a trial of things heard? Consider two things with me; and the truth, equity, and necessity of this doctrine will soon be yielded to. The one is the possibility of being deceived in our dependence upon prophesying. The other is, the danger of mistaking. The possibility of being deceived, proceeds from two things: 1 Somewhat in them which prophecy: 2. Somewhat in ourselves, who listen thereunto. Touching them which prophecy, there are two sorts by whom there is danger of deceit. 1 Some purpose to deceive: 2 Some casually may deceive. Some purpose to deceive, whom the Apostle termeth, liars in wait to deceive f Eph. 4. 14 , and whom he compares (according to the nature of the Greek word used) to cheaters and false gamesters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have devices by cogging dice, to deceive the unskilful. These speak perverse things g Act. 20. 30. , and privily bring in damnable heresies h 2 Pet. 2. 1 . It hath been an ancient practice of the devil, to be a lying spirit in the mouths of some Prophets i 1 Kin. 22 22 ; There have been ever some misleading leaders k Isa. 3. 12 , causers of the people to err by their lies l jer. 23. 32 ; and Saint Peter hath assured us, that in this particular, the latter times will hold proportion with the former m 2 Pet. 2. 1 : Still there will be some seeds-men of tars amongst them that sow the purer Wheat; some temperers of Leaven, with the sweet lump of God's sacred Truth. Others there are again, which may casually deceive, & they are also of two sorts. The one sort are such as may lead the people into error (though perhaps it be not their purpose) through their insufficiency, their rawness, their unskilfulness, their negligence, for & in the discharge of this great service of instructing. Too many such there be, who wanting the tongue of the Learned n Isa. 50. 4 , who lacking judgement o Mica. 3. 8 , and skill of right dividing the word of Truth p 2 Tim. 2 15 , & being no well taught scribes to the kingdom of heaven q Mat. 13. 52 , and then withal being careless of that charge, touching taking heed to Doctrine r 1 Tim. 4 16 , do vent many things unsound & unsavoury, sometimes things vain & foolish, as the Scripture termeth them s Lam. 2. 14 ordinarily, such as God never commanded, nor spoke, neither ever came into his mind t jer. 19 5 , whereby the minds of the simple are deceived u Rom. 16 18 , and the hearts of the righteous made sad x Eze. 13. 22 . These be such as Paul calleth Deceived deceivers y 2 Tim. 3 13 . They are beguiled themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and so beguile others. I will not be so uncharitable as to range such among purposed deceivers: yet this I say, they themselves, being through unskilfulness and negligence mistaken, & doing the Lords work more remissly than is fit, they become an occasion of erring unto others. When men come to the handling of holy things, not well instructed themselves, and then do that which they do, without any great conscience (it may be they do it for form, and bind themselves to speak according to the Times) it cannot be avoided (though it may be, their hearts are not so nought as to mean deceit) but sometimes others by them shall be in danger to be misled. The second sort of such as casually may deceive, are even the best, the most sufficient & faithful Teachers. It is possible, that even such, notwithstanding all their care, may at a time deliver that which is not safe to entertain. None since Christ, neither companies of men, nor particular persons, have had the infallible assistance of the holy Ghost, except the Apostles. Our knowledge here is but in part z 1 cor. 13. 9 . In sundry things (as men) we are many times much mistaken. And it falleth out many times, through God's wise dispensing, that somewhat is revealed to him which sitteth by, which he who occupieth the room of the Teacher, doth not understand; as is gatherable out of that saying of the Apostle, (1 Cor. 14. 30.) This is the first thing out of which there springs a possibility of being deceived. The second, is from out of ourselves which come to hear. We are naturally in matters of Religion easily miscarried, by reason of the vanity of mind, and darkness of cogitation, which we have brought with us from the Womb a Eph. 4. 18 : we are unwise by nature and deceived b 1 Tit. 3. 3 . And than what through presumption, trusting too much to ourselves, what through a kind of native loathness to endure the pains of Trying, what through an affectation of Novelty, we are very liable to deceit, apt to drinke-in error as water, and to be carried up & down with every wind of doctrine c Eph. 4. 14 . As it is said of us in the general, that we are clay to God, and wax to the devil: so may it be applied to us in the particular, that we are hardly wrought to an entertainment of a truth, but soon won to the embracing of an error. The jews in regard of their untowardness to good, were termed stiffnecked d Act. 7. 51 , and a gainsaying people e Rom. 10 21 , and yet soon turned out of the way which God commanded them f Ex. 32. 8 ; and the Galatians were soon removed to another Gospel g Gal. 1. 8 , and yet the pains of forming Christ in them was as a travailing in birth h Gal. 4. 19 . Ever since the razing out of us the image of the God of truth, there hath been in our nature such an affinity with falsehood, that that which S. Paul calls the deceiveableness of unrighteousness i 2 Thes. 2 10. , is very prevailing, speedily to entangle us. That same canker or gangreane of untruth doth soon seize upon us, and it fretteth k 2 Tim. 2. 17 apace when it hath once begun. Hereupon, the bringers in of heresies have many to follow their damnable ways l 2 Pet. 2. 2 : and Antichrist hath small & great, rich and poor, to receive his mark m Apoc. 13 16 . Now for the danger of erring in matters of this kind, it is not hard to discover it. Religion is a matter which concerns the soul, and the everlasting happiness thereof. A mistaking therefore must needs be followed, with a more than ordinary hurt. I know there are differences and degrees of errors in matters of Religion. Some do strike more directly to the heart of piety, and weaken the very main foundation of faith. Some are not altogether of so dangerous a nature; being in points of less importance. The former are as mortal diseases in the body: the other are but as superfluous humours within, or swelling tumors without. But yet as in the body, smaller griefs, when they are multiplied and continued, become prejudicial to the life of the whole: so these inferior kinds of mistake, when they are ordinary & increased, grow dangerous, to the Main. A little leaven doth leaven the whole lump n Gal. 5. 9 : It is applied by the Apostle, to show what inconvenience follows the entertainment of (as it may seem) a petty error in the things of God. The withal in the day of tentation, when a man is either before the world called into question for that which he doth profess, or else is sifted and winnowed by Satan, about that which he believes; how woeful and hazardous shall his case be, if he have taken up his religion only (as I may so speak) upon trust, or raised it up out of his own surmise! There is neither of these, but will be a poor ground for him to rely upon, in the time of Trial. Small courage shall one have, to engage his life for that, for which his best proof is the authority of him from whom he received it: and it will not be easy to answer the devil, by alleging the name of a man, unless he be able to justify his Tenent by divine authority. So then, if either we consider the easiness of erring in matters of Religion, or the peril of mistaking therein, we must needs acknowledge this doctrine, touching the Trial of doctrines, to be true. How shall this easiness to err be prevented? how shall this danger of not going aright be avoided? but by this one course of considering all things, and of examining each point, before we build upon it as a certainty. The devil labours to poison the fountain of Truth (the public Ministry) so that oft times there stream even from it very dangerous conceits: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and the old saying may be well applied to our profession, Many good inches, but few good ploughmen: So, many adventurers to speak from the pulpit; not so many who observe the rule, of speaking as the words of God o 1 Pet. 4. 11 , and then the best sometimes are overshot. I remember what we learned when we were boys; Cicero Offi. lib. 3 How one Cannius was cozened in the buying of a garden in an Island. The seller first invited him to it, and for that day hired divers fishermen, to attend the banks with boats and nets, and to bring in plenty of fish, and to lay it at his feet, making Cannius believe (who wondered at it) that it was the royalty of the place, and that that service was due to him, as Lord of the garden, whensoever he came thither. Cannius believing him, and being much in love with such a commodity, would needs have the garden, and paid for it to the purpose. Shortly after, he had a disposition, to let some of his friends see what a purchase he had made, and brought them to the garden to be merry, making full account that the fishermen would be there, both to show him pastime, & to present him with a tribute of fish. When he saw neither boat, nor fisherman, nor net, he asked his neighbours whether it where holiday with fishermen: They answered none that they knew of; and added withal, that they wondered at the late resort of fishermen there, as a thing unusual in that place. Upon this, Cannius perceived he was cozened: but it was too late; he could not help it. And thus may an heedless person be deceived in his dependence upon God's ordinance: He may meet with some crafty Pythius (for so was he called who deceived Cannius) who may commend a doctrine to him, and set it out with many plausible terms, as if it were of such and such excellent use for a man's soul; which yet, when it is brought to trial shall be found to yield out no such matter as was promised. Thus still may this point be amplified, touching the possibility to receive infection, even by preaching: to which when we shall join our own aptness to be misled, and the peril of going awry, the general point must needs be yielded to; namely, that in receiving of doctrines▪ Trying aught to go before Trusting; we must labour to be sure that which we intent to keep is good, before we set upon the keeping of it as good. This point of doctrine, The use. makes to the discovery (I wish also it may so please God, to the recovery) of three great evils, which are very prevailing, and very universal in these our Times. 1 Wilfulness. 2 Carelessness. 3 Unskilfulness. The first of these is a froward humour. The second, a negligent humour. The third, a sottish humour. They are overcomne with the first, who plead for their excuse, in either not hearing, or not crediting any whom they hear; the variety of opinions to be found among preachers, and the possibility of being deceived by dependence on them; scarcely two of them of a mind (say some) and therefore my resolution is, I will believe none. How doth this agree with the Rule of Trying all things? It is not the counsel of the holy Ghost, because there is a spirit of error in the mouths of many, and the best learned may mistake, therefore cease to hear; but because it is thus, be sure to try. This binds to judicial hearing, it gives no warrant to desist from hearing. Wilt thou rather starve, because of a possibility to be poisoned? or go naked and near the wind, because in the shops of them that sell, thou mayst be cozened? or lie down in the street, or by the hedge, because (perhaps) thou mayst either go wrong, or stumble on the way? Our Saviour would have his Disciples learn and inquire, and seek to be sure what he was, though some said one thing, some another, touching him p Mat. 16 13. 15 . That I may be deceived, must increase my care, not overthrow my diligence. Now touching the second evil, of carelessness, it is to be seen in those, who are apt to take all for sound & good, which is delivered. If they can countenance that which they seem to maintain, with the name of a Teacher, or say, it was delivered at a Sermon, they think it is enough. Especially there is even a kind of Idolatry committed by some, in selling themselves so to some men's judgements, that they do in a manner repute every word an Oracle which they speak. It is sufficient for them, if such or such a man hath said it. This is even a spice of that which Saint Paul terms a being servants to men, q 1 Cor. 7 23. . It is to have one's faith more in the wisdom of man, then in the power of God r 1 Cor. 2. 5 . Let a man esteem of us, as the ministers of God s 1 Cor. 4. 1 , but yet, not as men in whom, but by whom, you believe t 1 Cor. 3. 5 . Were he an Angel from heaven, yet his Gospel must be looked into u Gal. 1. 8 . Hearken to a matter because we say it; so much we may challenge by our place: but do not believe it, until you know upon what ground we have spoken it. Could we once work a conscience of this duty in our hearers, many who do now despise our doctrine, would then approve it; and they which do approve it, would find ten times more sweetness in it then they do. But now cometh the third evil, at the least as bad as the two former, and that is unskilfulness. This reacheth far. For, beside, that they who are guilty of the two before named, are also chargeable with this; even they who are better disposed, and have a kind of inclination to the duty of Trial, yet want that skill, and ableness for it, which is necessary. It is not easy, no not among the best professors, to find a man that hath an exercised wit, to discern both good and evil x Heb. 5. 14. . A witty and ingenious man, well spoken, and able to carry a matter handsomely, & to set it out with a smooth and pleasing phrase, would soon deceive even a great many of those which mean well. Quickly might a man of Arts and Parts, make many of us to stagger, even touching those very things which hitherto have gone with us for currant, and wherein we have seemed very confident. A man might so lap up the poisonous drugs of Popery, and so gild them over with the seeming allowance of Scripture, & of horeheaded Antiquity, that even the greatest part would soon swallow them down without suspicion. This is a truth, but a lamentable truth. What pity is it, that after this long Sunshine of the Gospel in this Land, there should be so many, who but (as Saint Peter's term is) see glimmeringly, and uncertainly, like one who cannot see a far of y 2 Pet. 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in matters of Religion; and like Zebut in the holy story, either take men to be but the shadows of mountains, or the shadows of mountains to be men z jud. 9 36 . They know not what to make of many things, what to conceive, or how to determine. And as Absalon and the Elders of Israel, at the first gave a general approbation to ahitophel's advice, and were ready to follow it, but by and by, said the counsel of Hushai the Archite was a great deal better, and so did accordingly a 2 Sam. 17 4. 14. : so they who now say, Surely this is the truth which we must bide by, within a while are apt to cry out, Nay but this is the better, and like the Lystrians in the story, be ready to cast him out, whom in the beginning they did magnify b Act. 14. 19 . Must I not here say with the Apostle, Shall I praise you in this? in this I praise you not c 1 Cor. 11 22 . Now happy might I account myself, if the doctrine which I have framed out of this Text might become a purgative receipt, for the removing of these three malignant humours; then the which, I profess I know none, which do more prejudice the good concoction of that heavenly & wholesome doctrine which is taught us. If we can say, this Text is not the word of God, or that it hath no authority to bind us, or that it doth not directly make against these 3 corruptions, I see no cause but we may cherish them, and maintain ourselves in them: but otherwise, it becometh us upon the pain of the most High his displeasure, to cast aside all either frowardness, or neglect in this matter, and to labour to have skill in the performance of this Trying duty. We disclaim all Lordship over your faith d 2 Cor. 1. 24 , we are set set on work for the service of your faith e Phil. 2. 17 , not for commanding it. We leave it to Papists, to tyrannize over men's thoughts in matters of Religion, and to require the people to lap up their faith in the general believing of the Church. We desire you to Try, we beseech you to inquire, we would fain bring you to stand in the ways and ask f jer. 6. 16 , we know you can never till then have established hearts g Heb. 13. 9 ; you can never attain to that of being fully persuaded every man in his own mind h Rom. 14. 5 : and when you shall do this, you will say to us, who have preached to you, as the Samaritans said to the woman, Now we believe not, because of your sayings, for we have found it ourselves, and know that this and this is so indeed i joh. 4. 42 : or after after some such sort as the Queen of the South said to Solomon; The sweetness which we now feel in Religion far exceedeth your report k 1 King. 10. 7 . Now because, if I should win you all to a resolution of Trying doctrines, and then leave you doubtful how and which way to perform it, my course would be unprofitable: therefore you shall give me leave to bestow some pains that way, and to give some necessary directions in that behalf. That there is a means to attain to some sufficiency for the discharge of this service, why should I go about to prove? God would never bid us Try, if it were not possible for us to be able to Try. Now all Trial of doctrine must be by some Rule. The Greek word here translated Try, betokens, such a trial as Goldsmiths use touching metal; for the discerning whereof they have a touchstone, at which that which will not hold, is rejected and laid by as counterfeit. A touchstone there must be sought, for this business. And when we have found it, we must understand how to make use of it, to that end. The main Touch by which all doctrine must be tried, and by which it must either stand or fall, is the will of God revealed in the Scriptures. Bring them to the Law, and to the Testimony (said the Oracle of God of old) and consider whether they speak according to that word l Isa. 8. 20 . By this our Saviour himself was content to be tried m joh. 5. 39 ; By this the preaching of Paul and Silas at Thessalonica was tried n Act. 17. 11 . Religious doctrines are Gods matters: and shall we have a better than God to be tried by, in the things of God? and how shall we know what is God's mind in a matter of doctrine, but by the Scripture? Excellently spoke he, Cor & animam Dei. who called the Scripture the heart and soul of God; Gr. in Reg. 3 and he who affirmed that God hath left for us in the Scriptures, Firmamentum contra errores. a Fortress against errors. Let Papists (if they will needs) persist in their blasphemous disclaiming the trial of the Scripture, Aug. in joh. 1. tract. 2 accounting Traditions to be the touchstone of doctrine, Lindanus Panop. l. 1 c. 9 calleth them Lidium lapidem. lib. 5. c. 2. Fundamentum fidei. & the Foundation of faith, and reputing the Scriptures to be rather a kind of Storehouse for advice in matters of Religion; Cōmonito●ium Bellar. Divina statera; Aug. lib. 2. Bap. c. 6. yet we will ever account them the Divine beam, and the most exact balance, Exactissima trutina. Chr. hom. 13. in 2 Cor. and approve that course of that great Constantine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Th. lib. 1. Inst. Cap. 7 exhorting the Fathers assembled in the Nicene Council, to take the resolution of things in question, out of the divinely inspired writings. And let men learn here by the way, how necessary it is for them, if they would be rightly grounded in Religion, to be well acquainted with the Scriptures. Our saviours rule can never fail: You are deceived, not knowing the Scriptures o Mat. 22 29 . God forbid, we should under any pretext dishearten you in your care to turn over God's book. Let profaneness, and popery cast reproaches, upon diligence and ordinariness; herein we the Ministers of Christ, Audite seculares, comparate vobis Biblia. hom. 9 in Ep. ad Colos. shall rather call upon you as Chrysostome of old did upon his hearers, Hear O you men of the world, get you Bibles. Super omnia tormentorum genera, si quem videant verbo dei operam dare. Orig. in Num. hom. 27 It is saith another of the Ancients, of all torments, the greatest to the devils, if they see a man given to the reading of the Scriptures. We would rejoice to see those days spoken of in Story, Theod. de Corrig. graecorum affect. lib. 5. wherein the secrets of the Scriptures should be familiarly known to Tailors, Smiths, Weavers, Seamsters, delvers, Neat-heards, Hier. in Psa. 133 etc. and of which Hierome speaks, wherein even silly women were wont to contend who should learn without book most Scripture. Never will we hold with that blasphemous Papist, Mart. Peres. de 〈◊〉. 44 that it was the invention of the devil to permit the people to read the Bible: but we will still press you with that of the Apostle, Let the word of Christ dwell plenteously in you p Col. 3. 16 . Thus have we found the touchstone: let us now inquire how it must be used. A little child, or a fool may easily find a touchstone, and yet when he hath it, not know what to do with it, more than with an other ordinary pebble. Though the Scripture be not so common as it should, yet it is conversed with by more, then can tell how to turn it unto good. This than shall be the next part of my task, to show how the Scripture may be made use of, for the Trial of doctrines. And here there are two things considerable. 1 How he must be qualified, who adventureth to meddle with the Scripture. 2 How being so qualified as is necessary, he may be able to apply it to this use. First, whoso puts his hand to the Scripture in desire to get skill by it, so, as that by the help thereof he may be able to examine doctrines, it is meet especially that he be a man of an humble spirit. They be the humble, to whom the Lord giveth grace q 1 Pet. 5. 5 , he dwelleth with such r Isa. 57 15 , he teacheth his way to such, to them he revealeth his secrets s Psal. 25. 9 14 : a man must humble himself, that he may walk with his God t Mic. 6. 8 Modò ad hautiendum accedat devotè. Aug. de utilitate credendi. c. 6 . It is a good speech of Augustine's, The doctrine of the Scripture is so tempered, that there is no man but may draw thence sufficient for himself, provided that he come unto it with Devotion. Now, that which the Scripture meaneth by humbleness of spirit in this case, and Augustine by Devotion, is this; A yielding of a man's self over to be taught of God, out of a resolved and strong opinion, that he is of himself but a fool in the things of God. This is that which the Apostle calleth a being a fool, to the end that he may be wise u 1 Cor. 3 18 . They be the simple, to whom the word of the Lord gives sharpness of wit x Pro. 1. 4 . The sum is this in a word (that I may not dwell upon this particular); Except a man be sensible in himself of man's native dullness in the matters of God, of the unfitness of his reason to judge and to determine in points of that nature, and so resolve to submit himself wholly to be taught of God, and to conform himself and to subdue his thoughts, and to frame them to that which he shall reveal, it is unpossible that he should ever, be by the Scriptures made wise unto salvation. Now the best evidence of one's being furnished with this worthy quality, is his binding himself not to look into the Scripture without prayer. Thus did David bewray the meekness of his spirit, by begging of God to open his eyes, to see the wonders of the Law y Ps. 119. 18 , by praying him to give him understanding z Ps. 119. 34 , to teach him good judgement and knowledge a Ps. 119. 66 . This showed David to have renounced all opinion of his own sufficiency, and to have resigned himself over wholly to the Lords guidance. He would not trust himself in wading into these depths: but in more than a jealousy over himself, he cast himself altogether upon God. It is but as Paul calleth it, vain jangling b 1 Tim. 1. 6 , and science falsely so called c 1 Tim. 6 20 , a kind of frothy knowledge, whatsoever men get out of the Scripture, adventuring on it, without this quality. Determine if thou wouldst get aught out of God's book, by which thy soul may be satisfied as with marrow and fatness, never to betake thyself to the use of it, but to urge that upon thyself, which the woman of Samaria, scoffingly said to Christ, Thou hast nothing to draw with, and the well is deep d joh. 4, 11 , without thee O Lord, Orandus est deus & dicendum cum Apostolit, edissere nobis hanc parabolam. Hier. Epi. ad Pammachium I shall depart empty away. God must be prayed unto, and we must say with the Apostles, Lord show us this parable. Now when a man is thus addressed and prepared with an humble, yielding, and resigned spirit, his next care must be, to be furnished out of the Scripture with some matter of Rule, by which he may still in his hearing course, make that trial which is necessary. This matter of Rule, I may thus distinguish; It is either more general, or more special and particular. The more general matter of Rule, is the doctrine of Catechism. I will show you what I mean hereby. There is a thing, which Paul in one place calleth the Form of doctrine e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 6. 17. ; in another, the Pattern of wholesome words f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 1. 13 ; else where, The doctrine of the beginning of Christ g Heb. 6. 1 . It is a certain frame of sacred Truth, raised out of plain, direct, and unquestioned Texts of holy Scripture, manifesting by the way of abridgement, the order and course of man's salvation, to whom he must look up for it, and by what way & means he must come to it. He which doth not begin at this, shall never come unto that in Religion, which is called the Certainty h Luk. 1. 4 . There was a course of teaching this in the Apostles days, as may be gathered out of Heb 6. 1. and hath been continued in all well governed Churches ever since. And I am verily persuaded, that one special reason, why both many, who are for profession Divines, are staggering and uncertain, and various in points of divinity, and subject to drawing this way, and that way, either by the Times, or by such Authors as they meet with; and divers also of our people, of all ranks are so unsettled, and so by and by puzzled, upon the raising up of a new or strange point of doctrine, is, they were never well brought up in the grounds of Chatechisme. And it is a great error both amongst us Ministers, that this kind of Teaching is so little in our practice; & amongst the people, that where it is used it is so little in esteem. Never shall a man be other then raw in Religion, that was not well seasoned with the first rudiments. These must be to him like the patterns which some craftsmen have, by which they proportion out their work: That which they hear, if it hold not agreement with these principles, it must be rejected as unsound. These our days afford many helps in this kind, and our neglect herein is the more without excuse. If you shall give this point, but a little time and room in your thoughts to be here considered of, I make no doubt, but you will all confess it to be true. Now the more special and particular Rule, is either for the deciding of the great question betwixt us and papists, or for our direction and settlement in that ordinary preaching which is amongst ourselves. Touching Popery, we shall find that course which Solomon took for the trying of the two Harlots which came before him, whether was the true mother, when both were therein very confident i 1 King. 3. , to be of very special use for the trial thereof, and for the confirming of a man's determination touching it, that it is but counterfeit. She who could be content the living child should be divided, Solomon gave his verdict upon her, that surely she was not the mother. Unity is a matter much boasted of by papists, yet there is nothing so pregnant against them as this point of division. For whereas God will have all reserved to himself, and will admit no copartinarie (I will not give my glory to another k Isa. 42. 8 ,) we shall find Popery in the points of Christian religion, to admit (clean contrary to the fundamental laws of heaven) as it were a Gavelkinde custom, and to allow shares with God, in the things wherein he will endure no partners; as for example: Adoration is divided betwixt God & Images. The service of prayer betwixt God and creatures. Mediation to the divine Majesty, betwixt Christ and Saints. The headship of the Church▪ betwixt Christ & the Pope. The conversion of a Sinner, betwixt the freedom of God's grace, and the freedom of man's will. justification, betwixt faith and works. The ground of a Christian man's faith, betwixt Scriptures and Tradions. Absolute obedience betwixt God's Commandments, and the precepts of the Church. And so in other things, for I give you but a taste. Take we this for a certain Rule, by which to judge of the doctrine of Popery. It is content like the pretended mother to divide those things betwixt two, or more, which ought of right to be reserved unto one. I dare undertake, that in the main points of Religion, there is a making over, more or less, from God to somewhat else, all that glory, that respect, that dependence upon, that reverence, that acknowledgement, which by virtue of the first Commandment is his peculiar. I would fain see, how the doctrine of the Church of Rome can be freed from dispersing those affections and powers of the heart unto sundry particulars, which the Lord requireth to be given wholly unto him. Let the matter be thoroughly examined: and if the several points of that Religion, which we profess and preach in the Church of England at this day, be not like the lines in a Circumference, which all meet in this one Centre of God's glory, and of that main aim of God in all his proceedings, He that rejoiceth, let him rejoice in the Lord l 1 Cor. 1. 31 , we may freely allow you to disclaim it. We will never fear to join issue with Papists in this: we will never decline, nay we will entreat & sue for this Trial. Now for direction in dependence upon our ordinary preaching, I commend this especially to the observation & use of common men. For I now labour not so much to give precepts for those that be learned, and have helps by Arts and Tongues & reading, to scan the things which are presented to them: but I endeavour to guide those, who have no more for their aid in this service, then common education hath afforded them. I remember a saying of Paul's, 1 Cor. 10. 15 judge you (said he) what I say. Me thinks I may thence conclude, that there is somewhat within the soul & conscience of the hearer, by which he must determine touching that which cometh to him, whether it be meet to give it entertainment, yea or no. There is a certain hid man of the heart n 1 Pet. 3. 4 , which must be judge in this case. Thou must try that which thou hearest, by the work which it hath upon thy soul. There be three special things which I may term the aim of the whole Scripture. That doctrine which tends to the furtherance of all, or either of these three, a man may safely build upon it, that it is true: That which is a let or an impediment to any of these three, it must be rejected as unsound. The three things, are, 1 Humility. 2 Comfort. 3 Conscience of obedience. The whole Scripture drives to these three: 1 To abase man in his own eyes, & to lay him in the dust. 2 To refresh his soul, and to bring his bones which have been broken, to rejoice. 3 To frame his heart to a constant desire & care of pleasing God. These be three things simply necessary to the composition of a right Christian. Hereupon the Scripture is so exact in laying open the corruption of man's natural estate, in setting out the foulness, and heinousness of sin, in describing the rigour of God's justice, in declaring the terror of that which is the best of man's desert. Here upon (secondly) it is, that it so graciously discovereth the mystery of Christ, the fullness of the grace which is in him, the riches of God's mercy through him, every way answering a man's spiritual necessity. Hereupon (thirdly) it is, that it so precisely & straightly presseth the duties of holiness, giving no manner of liberty to man's own natural inclination, but binding him to a finishing his salvation with fear & trembling, and to a causing his heart to be in the fear of God continually. Mark thou this then: Exaamine thine own soul how that which thou hearest helpeth thee onwards in either of these three; how it beats down the natural pride & presumption of thy heart, striving to make thee vile in thine own eyes; how it acquaints thee with the Fullness of Christ, and directs the for the settling of thine abased & trembling soul upon him; how it hedgeth thee in, in those excesses thou art inclinable to; how it limits and stints thee in the things wherein thou wouldst fain have liberty; how it tieth thee up, and urgeth thee to a kind of strict and circumspect walking. If thou find it thus to work, embrace it, rest upon it, lay it up, hide it in the midst of thy heart, it shall be health to thy navel, and marrow to thy bones. If thou hearest a doctrine taught, which thou findest to extenuate the corruption of man's nature, or to darken and obscure that abundant mercy which is in Christ, weakening that assurance which an afflicted soul desireth by him, or to hearten the evil inclination of the heart, and to give some liberty to the flesh, and to seem to make some of those courses tolerable which thou (as a man) art ready to affect; beware thereof, as of poison to thy soul. It is not that truth which thou must hearken to. I have set you down a Rule, which if you please to observe and practise you shall find to be exceeding useful. That which thou hearest, if thou perceive that it humbleth and checketh thee in thy security, comforts thee in thy perplexity, curbs thee in, in thy desired liberty, thou mayst be bold to say, It is the Truth of God. All the falsehood which in these days generally we are in danger of, faileth in one of these 3 particulars. If I shall show you an experiment of this Rule, it will be the better understood, & the better credited. I pray be pleased to join a little with me in the trying of the doctrine which myself have here taught in my former Sermon upon the precedent verse and upon this, thus far. I taught in that, the necessity of dependence upon preaching, if we would be saved: I urged the seeking to enjoy this means, especially on the Sabbath day, though it were with some charge or hazard. I have persuaded (in this) diligence to Try the doctrines which are taught, & care to be furnished with skill to that end. Now it may be, all are not in these particulars of the same opinion; perhaps, you may hear that taught sometime, which is somewhat differing: as, that other means may serve without preaching, that there needeth not be such labouring and seeking after it, now and then may suffice; and that it is not for ordinary persons, to seek to be so skilful and busy, as to fall to the examining of doctrines. It may be (I say) such things as these may be delivered plausibly, and with some show of truth. To resolve us therefore herein, let us make use of our Rule: you shall find that this doctrine which so presseth an attendance upon preaching, makes most for man's humbling, most for his comfort, most for his restraint. 1 Most for his humbling. For what can put a man down more than the binding of him (whatsoever he be, noble, wise, learned, and howsoever else outwardly qualified) to sit him down as a disciple in 〈◊〉 mourner's form? He shall not think to work out a path to heaven by his own industry: but he must seek saving knowledge at the mouth of another, and go as he is led by another's hand. This cuts the very heart of man's natural pride, according as indeed it is only out of the haughtiness of their spirits, and their loathness to stoop, and the good opinion of their own sufficiency, which maketh a great many to gainsay this doctrine. What is the reason that Paul of old called it the foolishness of preaching x 1 Cor. 1 21 ? but because men in their seeming wisdom scorned it, and esteemed it for little better than even a very ridiculous and childish course. Oh, if man by some course of his own inventing, might be permitted to seek out heaven, it would please him a great deal better: but, to require him to give attendance upon a Teacher, to sit at the foot of a poor Minister, and to hear what he shall say, and to suffer him to control and check him in his courses, and with meekness and silence yea even with thankfulness to endure it, what a very death is this? what a base thing in the eyes of flesh and blood? you see plainly this makes most for a man's humbling: I am much deceived, if it do not also make most for his comfort. First, this I am sure, that the mystery of Christ (the ground of comfort) can never so work upon a man's affections any way, as when it is effectually discovered by a lively voice. There is a certain efficacy in the voice of man to put life into the inward parts. Habet nescio quid latentis energiae viva vox. Hier. But this is not all: Here is the chief; A man's comfort in Christ is then such as he may have best assurance of, when he can say, he hath not therein been his own carver, but the same hath been applied to him by the hand of God's Minister; who is the steward of the Lords house, to give to every one his portion of meat in season. The faithful Pastor in the congregation, is in Christ's steed y 2 Cor. 5. 21 , & hath power to bind and loose z Mat. 18. 18 . I say unto thee plainly, thou canst never take that true, sound and solid comfort in Christ, which is fit, till thou hast the authority of God's Minister to seal it up unto thee. That which he putteth on thee, and applieth to thee, (thy heart being rightly prepared before hand) that same is it whereupon thou mayst rest. He is that one man of a thousand, which must declare thy righteousness unto thee, that God may have mercy on thee a job. 33. 23. 24. . Loth would I be to prejudice any man's or or woman's comfort. Let every one look to himself up-what ground he stands: This I am sure, that he stands upon the best and safest terms, who can say touching his hope and comfort in Christ jesus, This I have gotten by awaiting upon God's ordinance; The Minister who hath authority from God, thus and thus hath he spoken to my soul. Let us now see in the third place, whether this course be not also (as I said) most for man's restraint. What man is there but if he were left unto himself, to take his own choice, would not rather sit still warm and quiet at home, and keep his money in his purse for his own private occasions, and take his ease on the Sabbath day, and satisfy himself with a reading Minister, than pain his body, strain his purse, hazard his peace, tie up himself short from those Sunday-delightes, which the men of the Times are accustomed to, and all this for preachings sake? Certainly, there is more content to the flesh by the other still course, then by that kind of dependence upon preaching which I have laboured to persuade. A man must resolve to cut himself short in many things, or else he shall never profit by it as is meet. I may thus discover the truth of this Rule, in that other point also touching Trial. How doth this make to a man's humbling, when he is not permitted to trust his own first apprehensions, but is required (in a kind of jealousy over himself and in the disclaiming of his own judgement) to seek a Rule out of himself, by which to examine that which he must make use of for himself? How doth it again add to a man's comfort? By this means he attains to that sweetness in Religion, and to that understanding, which without this he should never have perceived. This will enable him to say, Thy word is proved to be pure, & thy servant loveth it b Psal. 119. 140. How (last) doth this curb a man in his own natural desire? For whereas of himself he would gladly end his taste with the act of hearing, and so betake himself to some freer course; this calls him to an after-reckoning, and binds him to a second labour of recounting & viewing all particulars; and making diligent inquiry into them for their certainty. And thus have I given an instance or two for the application of this Rule: and therein I end this first part of my Text touching the first virtue therein required, which I called Discretion. The next now followeth, The second Doctrine. which is concerning constancy (Keep that which is good). The doctrine is, That that which diligence of trial hath discovered to us to be found, must with all faithfulness and perseverance be kept and retained to the end. The very first view of the words will acquit me from straining this collection: Keep that which is good: Never leave sifting of Doctrines till you have found the good: when you have found it, be sure to preserve it; a shame to have taken such a deal of pains for it, & then to forsake it. The truth of this point will be the more profitably discovered, if we shall be pleased to understand and consider, that there is a threefold keeping which may very well be thought to be here intended. 1 A keeping in memory. 2 A keeping in affection. 3 A keeping in practice. The first of these makes way for the second; the second for the third. Good must be remembered that it may be loved: and it must be loved, that it may be practised. Touching keeping of good and holy things in memory these Texts are plain. Hide my Commandments within thee c Pro. 2. 1 , Keep them in the midst of thy heart d Pro. 4. 21 , Take heed, keep thy soul diligently that thou forget not e Deut. 4. 9. . These words shall be in thy heart f Deut. 6. 6. . Remember the words which I said unto you (said our Saviour) g joh. 15. 20 . Remember the words which were spoken of the Apostles h Jude 17 , Give heed to the things which we have heard, lest at any time we should let them slip i Heb. 2. 1 . The memory is as it were the treasury of the soul: what more worthy to be laid up in it, then that wherewith the things of the greatest worth are not meet to be compared k Pro. 3. 14 . Holy doctrine is (as I may call it) the food of the soul. It is the portion of meat spoken of in the Gospel l Luk. 12. 42 . Now what good will a man's meat do him if he void it up, through weakness of stomach as fast as it is eaten? the body thereby can receive no nourishment. Elsewhere that which is commended to us by preaching, is compared to seed m Luk. 8. 11 . Now when the seed is cast into the ground, if the birds do by & by pick it up, or the swine straightway devour it up, Is there any hope of harvest? It is so in this. Be that which we have gotten by hearing never so excellent, if it tarry not with us it cannot avail us. It may bring a man to some smell of Religion; never to any truth or power of godliness. Well, as it must be kept in memory, so in affection too; my meaning is, a man must persist in the earnest love and zealous profession thereof. There must be no declining nor going back, no slaking of that first egerness with which he seemed in the beginning to embrace it. This is that holding fast commended by Christ to the Church of Philadelphia n Reu. 3. 11 , and the want hereof was the blemish of Ephesus; it is taxed in her by the terms of losing her first love o Reu. 2. 4 . There may be an entertaining of good things with joy, which yet vanisheth like a morning cloud; and as it cometh to nothing▪ so it is worth nothing. It is good to love always earnestly in a good thing p Gal. 4. 18 . When the beginnings be hot, and the proceedings but warm, the conclusion generally is cold, and the end of such is fearful q Luk. 11. 26 . The children of God must rather increase r 1 The. 4. 1 and grow s 2 Pet. 3. 18 , & go from strength to strength t Psa. 84. 7 , and shine more and more u Pro. 4. 18 , and follow hard toward the mark x Phil. 3. 14 . Then (thirdly) there must be also a keeping in practice. That good which is found must be obeyed. This is that keeping, to which Christ promiseth a blessing y Luk. 11. 28 , which Saint james commends z jam. 1. 25 , & which David aimeth at in that affectionate speech, Oh that my ways were directed, that I may keep thy statutes a Ps. 119. 11 . There is no such keeping here meant, as that of the greedy men of the world, in hoarding up their treasure, even until the cankering and rusting thereof b jam. 5. 3 , be ready to witness against them, and as a fire to eat their flesh: but this is a keeping for use. Such a keeping David speaks of, I have hid thy promise in my heart, that I might not sin against thee c Ps. 119. 11 ; he so kept the knowledge of holy things in his mind, that he might produce them into practice. The truth is, if a man do hold fast the truth of God in his affection, he cannot but show forth the fruits of obedience to it in his practice: The abundance which is in his heart, cannot but break forth into his outward man. This is like that oil in a man's right hand which uttereth itself d Pro. 27. 16 . It is as the wine, which will sooner break the vessels in which it is, than it will want vent e job. 32. 19 . The sweetness which a man finds and feels in it, by giving it loving entertainment in his heart, will so ravish him, that he cannot but bewray the contentment which he finds therein, by his outward carriage. His whole life and course will proclaim and testify the zealous affection of his soul. Can a man love the truth in his heart, and not tender the credit thereof? And is it possible to bring more credit to it, then to be bold and resolute in obeying it? to be careless of credit, peace, profit, and what soever else by nature man affects, so that he may walk therein? It is in vain for a man to profess to love religion in his heart, if he disclaim the rule, and authority, and power of it in his life. As, if a man should protest he loves me, but when I come to try him he will do nothing for me; will I believe his protestations? So then, this may satisfy us for this point; If I would keep life in the graces of God's spirit which I have received, I must honour prophesying: My honouring of prophesying must be tempered with trying that which is delivered by it: when by trial I have found out that which I am sure is good, I must resolve upon keeping it, I must keep it in memory, and strive not to forget it. I must keep it in affection, and labour not to lose my first love to it. I must keep it in practice, that all my whole life & carriage may adorn it. To labour to find out good, and when it is found, not to remember it is ridiculous: to remember it and yet to make no account of it, is vain: to say I make account of it, and yet do not practise it, is absurd: I strive to remember it, I labour to effect it, I make conscience to obey it, this is excellent. Think you, The Use. whether this be not a very necessary point to be remembered to us, considering what ill Keepers generally we be in matters of this nature. For touching the first kind of keeping, which is memory; besides that natural debility which is in us in things of this kind, how justly are we chargeable with a kind of willing forgetfulness? It is not our purpose nor our care to remember, we are even very well content to lose these particulars. We who can whine and fret for other losses, and be angry with ourselves, and say, what a beast was I to forget this, and not to remember that; are yet never troubled, though multitudes of good points of doctrine run through us, as through a pipe, or fall from us, as water from a Swans back, leaving behind within us no impression. Do but speak sooth (I pray you) betwixt God and your souls, and say, when did you solemnly in prayer lament your forgetfulness, and entreat the Lord to pardon it? This showeth we are guilty of a kind of affected forgetfulness. I would this were all our failing (though this be bad enough) but, behold yet more abominations; Alas how loose are we in our affections to holy things? There is (I confess) a kind of sudden heat, which ariseth in some, somewhat violent at the first, like the flushings in the face of a man who is inwardly distempered. Oh, what will not they do? they march as furiously as jehu, in their first onset; They will hear, they will read, they will sanctify the Sabbath, they will reform their families, they will swear no more, etc. but (woe is me) what is more ordinary then to see every day many such pass away, as the rising of Rivers f job 6. 15 ? their great heat is soon assuaged, they are quickly weary of that service, which they seemed to undertake with a great deal of fervency. How full are our days, of such upon whom when a man looks he may with a kind of mournful indignation say, Are all their great shows come to this? Nay, let the best professors (if they be wise) consider themselves touching this, and compare together their present course with their first beginnings, and see whether they have not let go a great deal of their first hold, and are even come the very next step to a Laodicean temper. I know nothing wherein a wise Christian hath more cause to fear himself then this, that his love is not so earnest, nor his zeal so fervent as it hath been. This same decaying in affection, it is like a consumption, it steals upon a man, and is far grown upon him many times, yea even well-near to an incurable pitch before it be perceived. Fearing it, will be a means to prevent it. We live in a cooling Climate, and we shall find it as hard to keep this heat in us, as it was to maintain David's natural heat when he was old g 1 Kin. 1. 1 . I have showed our defect in the two first kinds of keeping: let us see what may be found in us touching the third, Keeping in practice. And here (me seemeth) I am suddenly stricken with astonishment, and know not what to say: not for lack of matter, but for lack of skill to draw, into few words, such a world of matter, as this particularity doth afford. Here a man might fill even a roll of a book within and without h Ezek. 2. 10 , with accusations, censures, complaints, threatenings, against all degrees, ages, conditions, sexes. Somewhat happily we remember, somewhat we seem to esteem and to profess: but what is our practice? I speak not now touching those, which are at a kind of enmity with all religion, and care not though they be noted and known to be of none: but let us look to ourselves, who would be thought to have a regard to goodness, and some respect to the best things, who come to hear, & will needs be thought to love that course, to approve it, to uphold it, and see how poor and barren is our practice. Alas, that we should not only give cause to papists to speak evil of our Religion, & Faith, through our barrenness, but (which is worse) should open the mouths of profane wretches amongst ourselves, to tax profession and hearing, as the nursery of licentiousness. The truth is, the lives & courses of many, who yet will come and sit, as God's people useth to come i Ezek. 33 31 , are very scandalous. For my own part, though I will not join with those, who urge this to the disreputation of all that are affected well, yet I will neither seek to excuse their evils, but say rather with the Apostle They shall bear their judgement whosoever they be k Gal. 5. 10 . I have almost done: I will now draw to an exhortation, and I beseech you that I may prevail with you for this Keeping duty. It is such a keeping, as by which yourselves shall be kept unto salvation. I persuade entertainment for such a guest, at whose entrance into thy soul, thou mayst say, as Christ did at his coming to Zacheus his house, This day is salvation come to thee l Luk. 19 9 . It shall be to thy soul, as the presence of the Ark of Obed-edoms house m 2 Sam. 7 11 . Lose not all your labour (I pray you) in repairing hither; you cannot bestow an hour worse, then by going to a Sermon and get nothing. Hearken what we say: we may say with an humble boldness, we are the Ambassadors of Christ, we are the Messengers of the Lord of hosts, we speak words unto you, by which you and yours may be saved: Yet, hear us as men subject to infirmities, hear us with discretion: Bring us to the touch. Oh, that you would once do us that honour, to Try our doctrine. If you find any thing to be good (as no doubt you shall) what will you do to it? look upon it awhile, and (as it were) play with it, as little children with a new-bought toy which within awhile they cast away? God forbid. God will not be so answered. Labour to lock it up in your memories: resolve with David, I will not forget thy words n Psa. 119 16 ; pray the God of peace, to write his law in your hearts, strive to love it, and that will be a good help to remember it. Can a maid forget her ornament and a bride her attire o jer. 2. 32 ? Her love to it, makes her not to forget it. I never heard (saith the Orator) of any man so old, as that he forgot where he laid his treasure. When you remember it, strive to work your affections to embrace it more and more. Be constant to the death, and you shall receive the crown of life p Reu. 2. 10. . Resolve touching that which you have found to be true, & so accordingly have begun to profess, as that worthy Theban soldier did touching his buckler, I will either defend thee, or die upon thee. Say to the Truth when thou hast once met with it, as Ruth did to Naomi; The Lord do so to me and more also, if ought but death depart thee and me q Ruth 1. 17 . And when you have thus fastened your affections to it, then let me say to you, as jehosaphat did to his Officers when he sent them on the circuit, Be of courage and do it, and the Lord shall be with that good r 2 Chr. 19 11 . Let your virtue and your knowledge go together s 2 pet. 1. 5. . Thus do, & the God of peace shall be with you. Especially remember to be practitioners of good in your particular places, Magistrates in yours, Ministers in yours, Masters of families in yours. In your ranks & standings make your care of obedience to appear. This is that course which shall bring you peace and comfort at the last. God will be good unto those that are good: such as turn aside by their crooked ways, them shall the Lord lead, with the workers of iniquity t psa. 125 4. 5 . Woe unto their souls, for they have rewarded evil to themselves u Isa. 3. 9. . FINIS. Erratum; Page 56. line 7. of Religion, for of that Religion.