I am Truth not Custome so Christians must frame themselves to Truth what ever the Custome be Custome we say is a tyrant but Truth must be our King and Guide and it is the part of a wise Christian to row hard against the streame of bad Customes wherof the world is full 2. For the example of great men it had beene good for Peter to have tryed the example of the Rulers in their dealing against Christ before hee had denied and forsworne him their example as little patronized him as themselves Well said Augustine Non debemus semper probare quicquid probati homines urgent sed judicium Scripturarum adhibere an illae probent We must not still approve whatsoever worthy men urge us unto but take with us the judgement of the Scriptures whether they approove it or no. 3. Suppose they be as good as great and as great as the Apostles yet must wee follow them no further than they follow Christ 1 Cor. 11.1 4. For the example of multitudes it is a good saying of the Father Wee are not to number the voices wee have on our side but to weigh them and it often comes to passe that the great part overcomes the better part And as I approove of Diogenes his wisdome who thought he should doe best when he did least what the common people did so I am sure out of the word that that course of life is most acceptable to God which is most contrary to the fashion of the world Quest. 4. What if any thing come with Authority and have the image and subscription of Cesar upon it must that be presently admitted without further question Answ. 1. Every soule must be subject to the higher powers and that for conscience sake but not without a conscience rightly enformed and guided onely so farre forth as God be not disobeyed nor his truth disparaged 2. We acknowledge with Tertullian and reverence the Emperour as one that is the second man under God and inferiour unto God onely And give unto Cesar the things that are Cesars but so as we give unto God the things that are Gods 3. It was the errour of the unbeleeving Iewes against Iason and the brethren Acts 17.7 These men doe against the decrees of Cesar saying there is another King one Iesus For wee may not doe against the decrees of Cesar yet we must say there is another King one Iesus whose decrees are of absolute authority and Cesars so farre as they crosse not his 4. No man blames his neighbour that brings a peece of money to the touch and weights though it have Cesars image and superscription upon it It is no disloyalty but wisdome and warinesse to try the Kings coyne there being so many slippes and counterfeits Thus wee see that nothing either in doctrine or manners can come so strongly armed with Civill or Ecclesiasticall Authority but it must passe the tryall before we can hold it as good and currant Now of the third generall Who must try all these things Answ. Our Apostle writeth to a whole Church and to every particular Christian in it Object What hath every Thessalonian without restraint granted him a power to censure and judge of Doctrines in all points of faith manners Is it not enough for a common man to give his consent to the Church and to beleeve as the Pastors beleeve Answ. Indeed so the Church of Rome teacheth and namely the Rhemists on 1 Ioh. 4.1 corrupting a most expresse text where the Apostle wisheth and commandeth every Christian to Try the Spirits But nothing is more plaine in Scripture than that people ought judicially to examine the Doctrine of their Pastors before they give it entertainment as afterward we shall more clearely proove But the Papists and the Rhemists on that place say Is it not absurd that every particular person by himselfe and of himselfe should take upon him to examine and controll Doctors and Doctrines I answer It were absurd if of himselfe or by himselfe onely hee should try them but for himselfe every Christian must and by such rules as God hath appointed to discerne whether a Doctrine be of God or no unto which not onely Doctrines of Pastors but of Councells Fathers and Popes are to be subjected unlesse we will take sowre for sweet and darknesse for light Hence it is that every Christian should have his senses exercised to discerne good and evill Heb. 5.14 That every man should abound with knowledge and judgement to discerne things that differ Philip. 1.10 That every man should be perswaded in his owne proper minde Rom. 14.5 And every sheepe of Christ discernes Christs voice and will not heare the voice of a stranger because he is able to try and discerne that too Iohn 20.4 5. The fourth generall remaines By what must this tryall be made Answ. Every triall is made by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or direction We try the soundnesse of solid things by weights and the ballance of liquid things by liquid measures wee try figures by line and rule and the kindes of mettall by the touch-stone Wee must therefore finde out some weight or rule or touch-stone to try the soundnesse and kinde of Doctrines concerning faith or manners Now there can be no perfect ballance or exact rule for the tryall of all things but onely the word writted Esa. 2.3 The law out of Zion and the word from Ierusalem must be Iudge among the Nations and chap. 8.20 all appeales must be made to the law and the testimony or else there is no light to be had Christ himselfe for his doctrine stood to the judgement of Scripture Ioh. 5.39 Search the Scriptures for they testifie of me And Paul subjected his Doctrine to the same rule Acts 28.23 And good reason For 1. The Scripture hath all in it that a sufficient rule should have It is 1. declarative 2. directive 3. explorative 1. It is of the nature of God who is the measure of all things and immediatly derived from him and so the first cause the rule of all that follow concerning Gods worship 2. It is full of direction for any thing that is to be beleeved or done as the Artificers rule directs his worke and hand 3. It is sufficient to try and proove all things when they are done as the touch-stone tries the mettall or the square tries the work squared In all which respects it is like the patterne shewed to Moses in the Mount after which he was to frame the whole Tabernacle and by which he might try it being framed That as nothing was in the Tabernacle which was not in the patterne so may nothing be with us which is not agreeable to the patterne of Scripture called the patterne of wholsome words 2. By what should causes be tryed but by the Lawes of the Body Civill where they doe arise But looke what the Law is in the Common-wealth the same is the
thus 1. Because they have most neede to borrow 2. Because they are most liable to wrong and oppression 3. The commandement of Loane is made especially for their good 4. Vsurie on them is a more grievous sinne and crying Exod. 22.21 Object But if it were unlawfull God would forbid it to the stranger Sol. 1. The morall Law forbids it to all 2. It is by God dispensed with by a Iudiciall for the hardnesse of the hearts of the Iewes for the unjustice of the Gentiles who exacted it on the Iewes and for the overthrow of the Canaanites The word is Deut. 23.20 not Lemicro but Lamicro extranc◠huic that is to this stranger meaning the Canaanite 3. It is no more lawfull than Poligamy or a bill of divorce which was against the Institutor 4. When the Canaanites were destroyed all usury was afterward absolutely forbidden Psal. 15. and Prov. 28.8 Ierome on Lev. 18. In the Law usurie is forbidden onely to brethren but in the Prophets to all absolutely and in the Gospell much more because all are now brethren So much for the second Rule Thirdly in all doubtfull Doctrines that is the truth which gives most glory to God and least unto any creature for as God in all things intends his owne glory most which is the maine end of all his courses so doth his word which after a speciall manner resembleth himselfe This word so propoundeth all the frame of mans salvation from the lowest staire to the highest as God may have his glory in all 1 Cor. 1.29.31 That he that glorieth might glory in the Lord and that no creature migh◠share with him in his glory which he never would communicate to any other verse 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no flesh might glory in his presence To apply this to particulars 1. The Church of Rome maintaines a Doctrine that Saints departed are to be invocated as Mediatours though not of redemption yet of intercession Wee affirme the contrary according to the Scripture Bring now this point to this tryall whether gives more glory to God and lesse to the creature we who affirme him to be a God hearing prayer who onely knowes the hearts of the sonnes of men and is omnipresent to heare and omnipotent to helpe all which are incommunicable Attributes of the Deity or they which against the Scripture robbe God of this part of his honour and bestow it on creatures which are not capable of it Isay 63.16 2. The same Church of Rome teacheth that to the justifying of a sinner before God is required not onely an imputed righteousnesse but an habituall righteousnesse which are workes of charity which makes a man of just more just Wee in this Doctrine of Iustification utterly exclude humane merit Now bring this different Doctrine to this Rule Whether gives more to God and lesse to the creature that Doctrine of Iustification by faith onely which utterly takes from man all that hee can thinke of to justifie himselfe withall and ascribes the whole worke of salvation from first to last unto God or that Doctrine which puffes up man in conceit of some righteousnesse in himselfe and takes from the Lord this honour to be Hee that justifies the ungodly And this is the Rule to which the Apostle brings the same Doctrine to be tryed Rom. 3.27 28. By what Law is boasting excluded Not by the Law of workes but by the Law of faith And because this Doctrine excludes all boasting hee concludes Therefore is a man justified by faith without the works of the Law See Rom. 4.2 3. The Church of Rome also maintaineth the Doctrine of humane satisfactions and enjoynes many penances to satisfie the justice of God for veniall sinnes Wee on the contrary teach that wee must every day pray for the pardon of our daily sinnes Now bring this different Doctrine to this Tryall Which gives more to God and lesse to the creature that which applies an infinite justice to God the violation of which must be made up by an infinite person or that which imputes to him an imperfect justice such as a sinfull man may satisfie and an imperfect mercy if our owne workes make not supply 4. The same Church teacheth and so the Church of the 〈…〉 that God hath elected all to salvation and Christ hath redeemed all and every particular man We according to the Scripture holde that God hath chosen onely heires of salvation and that Christ for his part redeemed not all particulars but all kindes for hee that would not pray for the world would not die for the world How shall we bolt out the truth Answ. Bring the Doctrine to this Rule Wee aske If God have elected and Christ have redeemed every particular man why is not every particular man saved Because say they God foresawe who would beleeve and who would not which is to make Gods election frustrate as electing such as hee foresaw would not beleeve as also dependant on the will of man and mans will to overrule Gods And not mans salvation to depend on Gods will and election than which nothing can be more dishonourable to the Majesty of God Rom. 9 19. Who ever resisted his will Adde hereunto that in the Doctrine of falling from grace Gods glory suffereth for thereby the seede of God loseth the glory of being incorruptible and Gods truth suffereth who saith it abideth for ever 5. The same Church teacheth according to their ordinary practise at this day that the Pope hath power to make lawes to binde the conscience hee hath power to dispence with lawfull oathes and untie the conscience which Gods law hath bound he hath power to dispense for marriages within degrees prohibited by God the like We deny any such power can agree to any mortall creature and holde it a tyrannicall usurpation Bring these and the like positions to this Tryall Whether gives more glory to God and lesse to the creature to acknowledge him the Lord of his owne Law onely above it or to set a Prelate not onely in his chaire of estate but above God who is able to reverse and abrogate his Lawes at his pleasure and to sit in the consciences of men which is the Lords owne and onely consistory That is the third Rule Fourthly all sound Doctrine directs and leades unto Christ magnifies and sets up Christ who is the end of the Law and Gospel and as Christ prooved the Iewes not to be of God because they dishonoured him the Sonne of God Iohn 8. So whatsoever Doctrine dishonours Christ cannot be of God And if we bring the whole body of Popery to this rule of Tryall it will appeare not to be of God 1. Their whole Doctrine of merits and humane satisfactions how doth it obscure the merit of Christ yea abolish the absolute satisfaction of Christ who hath paid the uttermost farthing This Doctrine makes Christ but a peece of a Saviour halfe a Iesus for every man must be a
alas the calling of Prophecying it is like Christ himselfe who was like a withered branch and a roote in a dry ground no beauty no favour to desire it the carnall man sees no good in it notwithstanding Christ hath magnified it in his owne person Such are cleerely convinced to despise prophecying what ever they say to the contrary And much more those who like Saul can let his speare fly at David while hee playes on his harpe to solace and comfort him and drive the evill spirit from him They can cast darts of reproach and slander and shoote arrowes of malice and violence while the Prophets of the Lord play on this heavenly harpe to drive the evill Spirit away out of the hearts of men VERSE 21. Try all things Hold that which is good THis precept is aptly knit to the former we must not despise Prophecy but yet we must not receive and beleeve every prophecy and doctrine which we heare but first diligently and with judgement try what we heare and proving it to be good and sound strongly holde and maintaine it and reject whatsoever is contrary thereunto Try all things Here are three things considerable 1. The Action Try 2. The Object Things 3. The Extent All things To understand the precept consider these foure particulars 1. What it is to try 2. What are the things to be tryed 3. Who must try them 4. By what rule they must be tryed For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from Goldsmithes who try and prove their mettalls and they prove them two wayes or for two ends 1. By the fire to separate and consume the drosse 2. By the touch-stone to discerne good mettalls from counterfeit This later is here enjoyned that we should not hand over-head take doctrines and courses up upon mans word but first try them by the touch-stone whether they will hold touch and by this meanes finde out what is good and what is evill what is true and what is false what is currant and what is counterfeit either in doctrines or manners to embrace and holde the one to eschew and abstaine from the other There is a tryall of all things by fire also but it is not of Christians here but of Christ himselfe hereafter of which the Apostle speakes 1 Cor. 3.13 The fire shall try every mans worke of what it is For the second the Object or what things are to be tryed All things Quest. What may we try as Adam did the forbidden tree as well as the tree of life Or would our Apostle have us try with Salomon mirth and laughter wisdome and folly Eccles. 2.1 the former whereof by tryall he found but madnesse and the latter but vanity Or in matter of doctrine would hee have us runne through all sects and religions as an Hereticke confuted by Iunius confessed he had beene with Iewes Arians Mahometans and such sects that at length he might finde the truth among them which is as he saith viam per avia investigare and to seeke truth by wandring through all sorts of errours Are all things to be tried without restraint or limitation Answ. This generall or universall particle All is to be restrained to the matter in hand Despise not Prophecy but yet be not so light and rashly credulous to receive and beleeve whatsoever doctrine yee heare but try and examine all doctrines which are propounded for truth whether they concerne matter of faith or of manners that ye may receive that which is sound and reject the contrary Quest. 1. What must all doctrines be tryed what if the chiefe Doctours and Pastours of the Church enjoyne us to holde this or that point Is that lyable to examination Answ. 1. The Priests in the Law might not determine and judge of cases as they list but according to the Law Deut. 17.9 10 11. 2. If they were partiall in the Law yet the people might not depart from the wayes of sincere truth Mal. 2.9 3. True it is that sheepe are simple creatures and should follow the shepheard but Christs sheepe are not so simple as to follow any for his office and place sake but so farre as they heare the voice of Christ They are reasonable sheepe and know that He that is Truth it selfe must be determiner of all truth And suppose a guide be blinde as Christ calls the Pharises blinde guides it is no warrant for other men to shut their eyes and follow them lest both fall into the ditch 4. Wee reade that the Bereans are commended for trying Saint Pauls doctrine Acts 17.11 And what Doctour or Pastour of the Church is any whit comparable to Saint Paul who hath the spirit of infallibility as he had Quest. 2. What if a doctrine come backed with the consent of ancient Fathers or the Authority of Councels or other Antiquity may not that be free from triall Answ. 1. We neither despise nor neglect Fathers and Councells and yet we have not learned to try truth by persons but persons by truth out of Tertullian and Augustine 2. What saith the Apostle Gal. 1.8 If we or an Angell from heaven bring any other Doctrine holde him accursed plainly implying that though the person which brings a Doctrine were an Angell yet he must be tryed 3. Fathers themselves never challenged this immunity and exemption as indeede there is no reason they should for themselves have erred in many Doctrines some of which they retracted and some they never retracted Besides they wrote many truthes which are not extant and many things are extant in their names which they never wrote and many things are true which they never thought on Therefore an allegation out of their writings may not passe without tryall 4. Antiquity exempts no Doctrine from tryall for though that which is most ancient be most true for the good wheate was sowne before the tares yet truth got onely the start of falshood and falshood is almost as ancient as truth I am sure as ancient as Paradise or as the first day of mans creation and followes truth as the shadow the body and hangs on it and comes up with it as chaffe with wheate 5. Who that is conversant in the ancient Fathers wisheth not that some of them had beene more wary than by undiscreete zeale to receive from the tide of ancient times many relickes of Iewes and Pagans and that they had beene more cautelous than out of darke devotion to set up Antichrist in his throne while they intended to holde him downe By all which we may observe the Popish blasphemy vented by Stapleton saying Christ set Doctors in authority not Doctrine Quest. 3. In matter of practise what if any thing come backed with the example of great men or of the generall multitude and the custome of the times I hope wee must not be so nice as to bring that to the tryall Answ. 1. As the ancient speech is Christ said
ruine to themselves The second use is an use of instruction If wee must try all things then must we learne to get wisdome rightly to apply the rule to every particular which is to be regulated 1 Cor. 2.13 Comparing spirituall things with spirituall for to try is nothing else but to apply the rule or touch-stone to the thing to be tryed And when I speake of wisdome I meane that spirituall wisdome whereby the spirituall man comparing spirituall things with spirituall discerneth all things This man led by the Spirit acknowledgeth Christ and followes him in all things takes faith his companion and sets in his eye Gods glory the end and scope of all things Quest. Can you helpe us to some directions or Rules by which we may be guided in this application which is the onely difficulty now to be opened in this Treatise Answ. Yes and these Rules are of two sorts 1. Generall Preparative 2. Speciall Practicall The generall or preparative Rules to application are foure 1. We must be industrious to know and be acquainted with the Scriptures in their right sence of them whether historicall and litterall or allegoricall and figurative For this is to have our Rule at hand and in our hand without which it must be with us as with the Sadduces of whom our Lord said Ye erre not knowing the Scriptures And because true Scripture is not in words and sillables but in the true sence of it wee must be carefull not to rest in the words without the true signification of them The Papists heare our Saviour saying of the Sacramentall bread This is my body and sticking to the words and applying them without the sense runne into infinite absurdities and errours on one hand and so the Lutherans on the other Against both which wee may not unfitly mention one of the two rules of Augustine in his bookes of Christian Doctrine Si praeceptiva locutio videtur flagitium aut facinus jubere aut utilitatem aut beneficentiam vetare figurata est It is not a proper but a figurative speech which seemes either to injoyne a thing unlawfull or to hinder a lawfull So this speech of our Lord Vnlesse ye eate the flesh of the Sonne of man and drinke his blood ye have not life in you seemes at the first to impose on us a kinde of cruelty therefore it is figurative So Augustine 2. If we would be fit for this tryall we must lay up and hide in our hearts such Scriptures as wee understand that they may be neare us to serve our severall uses The Prophet David professeth that hee had hid the word in his heart that he might not sinne against God And Mary was commended that shee pondered all the sayings concerning Christ and hid them in her heart A Carpenter or Mason whose worke is squared or laid by rule is never without his rule in his hand or at his backe so should it be with Christians 3. We must absolutely submit our judgement to the word of God without reasoning or disputing though it be never so difficult and dangerous unto us for what is else the use of a rule but to rule Abraham left his owne Countrey and went he knew not whither at Gods commandement Heb. 11.8 One would thinke this were folly in Abraham but that the Scripture acquits him and saith he did it by faith And in a more difficult commandement hee rose earely went three dayes journey to kill his onely sonne whom he loved and reasoned no cases but went Good Moses would weigh the word of God in his owne ballance fixing his eye rather upon the impotency and impossibility of the meanes than upon the strength of Gods word which cleaves the hardest rockes therefore he sinned in striking the Rocke when God bade him onely speake to it and for it was barred out of Canaan 4. We must ayme at an absolute conformity betweene the whole word and our whole man This Rule takes place above all mens rules and lawes which rule the outward man but this the inner man the soule and the conscience the heart and the will yea the affections and thoughts which in regard of mens lawes are free but the word captivateth every thought and brings it into subjection 2 Cor. 12.5 It rules the whole outward man also our speeches and actions even the least our lookes and behaviours our callings and conditions our sports and recreations and as David saith of the Sunne Psal. 19.6 there is nothing hid from the heate and discoverie of it so nothing in man is exempted from the rule of the word We must therefore bring our practise thereto and thinke it not enough to be a rule in it selfe unlesse it be a rule to us also And lay this for a ground in our soules that there must be a proportion betweene the rule and the thing ruled Now we come to the speciall rules for the application of this Rule And they concerne 1. Doctrines 2. Actions and Practise Rules for the Tryall of Doctrines are sixe First all Doctrines must be brought to the analogy of faith and squared thereby Rom. 12.6 Whether wee prophecie let us prophecie according to the analogy of faith By analogy of faith the Apostle meaneth the measure of faith and Doctrine which is indeede the holy Scripture the heads of which Doctrine or the summe of which faith is contained in the Creede the Decalogue and the Lords Prayer If any Doctrine agree not with these which are the key and rule of faith it is unsound and to be rejected As for example 1. The Church of Rome teacheth that the bread in the Sacrament is turned into the very body flesh blood and bone of Christ which was borne of the Virgin We hold the cleane contrary Now bring this Doctrine to the analogie of faith that teacheth that Christ was born of the Virgin true man with a true humane nature like ours in all sinne things sin onely excepted visible circumscribed palpable in one place only at once as is ours that teacheth that he ascended into heaven in that humane nature and there fitteth at the right hand of God untill his second comming and therefore cannot be really and locally in the Sacrament 2. Romish Doctrine teacheth that a man may merit by his good workes remission of sins and eternall life they establish the merit of mans workes in the matter of justification we utterly exclude them Bring we this Doctrine to the analogie of faith The ten Commandements say The Lord sheweth mercy to thousands that love him and keepe his commandements If the reward be given by mercy then not for the merit of the worke done The Lords prayer teacheth us to pray for forgivenesse of debts and therefore we are farre from meriting The same prayer teacheth us to pray for every morsell of bread Is it not madnesse to thinke wee can merit the kingdome of heaven if we cannot merit a morsell of bread The Creede
beleeves remission of sinnes now the law of workes and the law of faith are as contrary as fire and water in matter of justification for faith leaneth onely upon Christ. 3. Romish Doctrine teacheth a man to doubt of his salvation and that no man can be assured of it without speciall revelation it were presumption We holde the cleane contrary A man may be assured by a speciall faith Bring it now to the Canon Our Creed teacheth us to beleeve remission of sinnes to beleeve our selves to be true members of the Church and life everlasting to belong unto us for else we beleeve no more than the Divells doe so as every one must give all diligence to make his election sure 2 Pet. 1.10 and to know that Christ is in him 2 Cor. 13.5 This is the first Rule Secondly all sound Doctrine tyeth the two Tables together for as the two Tables stand in relation one to the other so that Doctrine must needes be unsound which combineth not justice with piety and with faith charity This Rule is taken out of Levit. 6.5 If a man have wronged his neighbour either by open robbery or secret defrauding of him hee must come and offer to the Lord for his trespasse and he shall be forgiven but on this condition that he bring the whole summe which he hath defrauded and adde a fifth part more unto it and restore it to the owner the same day that he offereth for his trespasse According unto which our Saviour wisheth to leave the gift at the Altar and goe and be first reconciled to our brother Matth. 5.23 The Lord rejects all sacrifices abstract from mercy Esay 1.12 What have I to doe with the multitude of your sacrifices while your hands are full of blood and Ierem. 7.9 10. Will ye steale and murder and commit adultery and yet come and stand before me in this house wherein my name is called upon And our Saviour reprooveth the grosse conceit of the Pharisies who taught the people that if they did give oblations to the Church though they releeved not their poore parents yet God was well pleased with them This Doctrine tryed by this touch-stone was found counterfeit Matth. 15.5 Hence we inferre if any Doctrine be prejudiciall to men it is false and unsound As for example First the Church of Rome maintaineth a Monkish life wherein their cloystred persons must leave the societies of men and sequester themselves from all companie to give themselves to fasting and prayer Bring this Doctrine to this tryall and we shall finde it most unsound because God is served not onely in the duties of the first Table but also of the second and this kinde of life is against the light of nature and the good of all societies both in Church and Common-wealth and family all which claime part in every man and is a thrusting of men out of their callings in which they are commanded to abide 1 Cor. 7.20 Luther de votis Monasticis prooveth It is against the whole first Table As placeing confidence in it As setting up a will-worship As taking Gods name in vaine by an unlawfull vowe c. So against the whole second Table 1. Impeaching the honour of parents and exempting themselves from civill authority so against the fifth Commandement 2. They eate not their owne bread against the sixth Commandement 3. They raise Sodome and Gomorrah from their ashes against the seventh Commandement 4. They live in idlenesse and are unprofitable burdens of the earth contrary to the eighth Commandement 4. They beare false witnesse of the merit of single life against chastity and holy wedlocke contrary to the ninth Commandement 6. They teach that burning is no sinne as Pigius But a condition under which divina bonitas et sapientia that is Gods goodnesse and wisdome hath put us as under hunger and thirst cleane contrary to the Apostle Paul 1 Cor. 7. who saith It is better to marry than to burne 2. In cases of trespasse the same Church appoints auricular confession and canonicall satisfaction in which they must give oblations and satisfie the Church But if it were sound Doctrine it would appoint reconciliation and restitution to the parties wronged which is the least part of their thoughts 3. The same Church appoints a great number of fasts and penances for offences But so long as they fast to strife and debate and smite with the fist of wickednesse anathematizing and cursing Prince and people excommunicating all such as walke not in their rules yea patronizing and pardoning cut-throat villaines sent from them to murder Christian Kings and blow up Parliament houses all the world sees these are not the fasts which God hath chosen This Rule condemnes all Iesuitisme which is the rebells Catechisme But we must distinguish Popish Sinonimaes between excommunicating out of Churches and excommunicating out of Kingdomes betweene keyes of the kingdome of heaven and keyes of the kingdomes of the earth betweene absolving sinners from sinnes and absolving of subjects from duties betweene fishing of men and fishing for kingdomes betweene teaching of soules and killing of bodies betweene power directive and power coactive betweene ministration and domination betweene the sword spirituall and civill This Iesuiticall confusion of phrases hath beene the confusion of the world 4. The same Church hath a long time challenged a power of the keyes of binding and loosing over all other persons but wickedly changed the Ecclesiasticall power into a meere Civill power to the great mischiefe of the world for thereby they doe unjustly and tyrannically take upon them to depose Kings and Queenes from their regency to deprive them of their Crownes and Scepters to free subjects from all oathes of allegiance and binde them to become their executioners where ever they can take them at advantage And all this by the power of the keyes 5. The same Church hath ratified by decree that the vowes of children undertaking their religious orders shall be in force and that close and clandestine marriages made betweene children without all consent of wise and carefull parents are allowable and indissoluble Which Doctrine brought to this Rule is proved most prejudiciall to the power of parents given them in the fifth Commandement which injoynes children to honour their Parents especially in matters of moment such as are their marriage and choyce of their callings 6. Some Divines have undertaken the defence of some kinde of usurie especially to the rich and so have animated some in that course But this Doctrine brought to this tryall will not holde seeing it is such a consumer of mens estates and so uncharitable as the Lord would not admit of it in Israel but among his enemies whom he would have quite consumed Besides men deceive themselves in their distinction for God in the case of usurie distinguisheth not betweene the rich and poore of Israel but betweene the Israelites and Canaanites betweene strangers and brethren The poore indeede are mentioned but onely
Iesus to himselfe and whereas the Apostle saith There is no other name given under heaven whereby to be saved hereby every man hath a name to save himselfe 2. That damnable Idol of the Masse wherein as they say Christ is offered by the Priest for the sinnes of the quicke and dead what is it else but an utter renouncing of Christs owne and onely oblation arguing it to be imperfect and an insufficient satisfaction For so the Apostle concludes against Leviticall Sacrifices Heb. 7.27 They were many because they were imperfect this is perfect therefore but one and once See chap. 9.26 3. Their unholy Order of Priesthood and sacrificing shavelings what else doth it but wage battel against the Priesthood of Christ which being after the Order of Melchizedeck is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cannot passe from him to any other Heb. 7.23 24. There were many Priests because of their impotency but this man hath an everlasting Priesthood therefore needes no successour on earth nor had none as they had 4. The maine pillar of Popery which stands on the Popes headship over the Church how dishonourable is it to Christ who being every where present by his Spirit and grace is implied thereby to be absent and to stand in neede of a Vicar Besides it makes the deare Spouse of Christ a Monster having two heads being but one body Besides the infinite constitutions of this supposed head cleane contrary to the lawes and government of the one and onely lawfull head and King of his Church Iesus Christ. 5. Their Doctrine of unwritten Traditions which are pari pietatis affectu to be received with the written word how manifestly doth it dishonour the Propheticall office of Christ How could he be the onely true Prophet if hee left halfe the will of his Father unrevealed but lapt up in obscure Traditions How could he satisfie his Propheticall office if he deteined from his Church some Doctrine needful for her to know How was he faithfull in the house of God as a Sonne if he came behind Moses his servant who brought a perfect patterne from the Mount for the direction of the smallest things in the Tabernacle How did he teach us all things when he came as Ioh. 4.25 if the Church may still coyne new Articles of faith as Scotus Before the Lateran Councell Transubstantiation was no Article of faith it seemes our Saviour left something alone for the Councell of Trent and the Lateran Councell to determine and that the Samaritan was deceived 6. Their blasphemous prayers to Saints Angels and Relikes how pull they men from the Mediatour who is but One and dishonour his Intercession which now he makes for the Saints while they have one prayer to Christ they have twenty to the Virgin What can be more blasphemous and more derogatory to his power and glory than to joyne with him in the administration of his kingdome the Virgin Mary that hee must dispense justice but she mercy yea in the omnipotent worke of his mediation saluting her and praying unto her by the title of Mediatrix hominum Mediatresse of men nay giving her a power farre above him Iure matris impera Command him in the right of a mother Thus our mighty God and Saviour is become an underling to a poore creature These can be no sound Doctrines which so dishonour the Sonne of God and spoyle him of his royalties as the souldiers did spoile him of his garments to whom the Father hath given a name above all names that all tongues should confesse him and all knees bow unto him So much for the fourth Rule Fifthly that is the soundest Doctrine which most restraines corrupt nature and fleshly affections Tit. 2.11 12. The grace of God hath appeared teaching us to deny ungodlines and worldly lusts which is the maine intendment of the discovery of grace a maine fruit of the Gospell is the crucifying of the flesh with the lusts and a mortifying of our members upon earth which of all things a carnall man cannot brooke Therefore in all differences of Doctrines observe which of them presseth most precise obedience to Gods will which of them gives least toleration to the least offence of God which of them is most unpleasant and unsavoury to the nature of man which of them most boulsters and gives liberty to naturall inclination and you have tryed the truth from errour For example The whole Doctrine of Popery how pleasing is it to the nature of man seeing there is nothing in it but a naturall man may performe it without any speciall grace of regeneration which indeede is the chiefe cause why a great part of the world is taken with the love of it 1. What a deale of paines cuts it off in reading studying and meditating on the Scriptures while it teacheth that Ignorance is the mother of devotion and it is lost labour which is spent on the Scripture and while they burne the Scriptures as formerly wicked King Ahaz did or Antiochus or Maximinus calling them the Heretickes Bookes so as a man may truly say that the Papists hate the Bible as a theefe hates the gallowes This is farre easier than to call after knowledge and cry after understanding to seeke her as silver and to search as after treasures 2. How can there be devised a more easy faith and sooner got than confusedly to beleeve as the Church beleeves without any distinct knowledge or faith of their owne A faith got without all paines and of which we may well say It is worth nothing because it is had for nothing a faith wherein they never neede to looke to the essentiall markes and sound growth of it This is sooner done than to proove a mans owne selfe whether he be in the faith or no. 3. How doth it please nature to magnifie nature to deny it to be so corrupt and dead as it is but halfe dead as the man betweene Iericho and Ierusalem to tell it it hath good preparations and abilities of it selfe to conceive and practise much good and with a little helpe it can keepe the Law and come out of Gods debt What man wanting grace would not finde something in nature to bring before God to bring himselfe into request by For every naturall man is a Iusticiary Wheras our Rule saith that it is a new creation which is of nothing and a quickening where no life of grace was yea a death in sinnes and trespasses and not a recovery as out of a swoone 4. How pleasing is it to nature to be tolde and taught that no paines is required to keepe the heart nor to resist the first motions to evill which they say are not evill that some sinnes are veniall in their nature put away with a light sigh a knocke on the breast or an Ave Mary that a man may lie in sport or officiously for his advantage and if hee steale a small thing it is
A Commandement Keepe or hold 2. A limitation That which is good For the former It is not enough lightly to examine our courses no nor yet so judicially as to finde out the truth if we goe no further as many who please themselves and feede their eyes with reading and their mindes with meere speculation but cleave to no sound opinion but are unstable and unsettled in all their wayes And therefore the Apostle knitteth to Tryall keeping or holding For what a madnesse were it to try a peece of mettall and finding it to be good golde cast it away which is the folly of many a man in the case of sound and saving Doctrine which is far more pure and precious than gold seven times tryed in the fire For the latter we must try every thing but not lay hold on every thing and not catch whatsoever comes next to hand as many are ready to keepe and holde but it is chaffe in stead of good corne and drosse in stead of golde as many curious and dainty hearers who are as men having ill stomackes which cast up wholsome and strong meate and hold nothing but fruite and trash which feede and increase the humours there already So wholsome and savoury Doctrine is rejected and a few fine sentences savouring of wit or learning fetched any where but from the Scriptures are held and nothing else in comparison Which is with the Prodigall Sonne to feede upon huskes in stead of the bread of his fathers house And therefore the Apostle limiteth us in our keeping that onely which is good Now as God is the Authour and his word the Rule of all goodnesse it followes whatsoever God appoints and his word approove that is good and nothing else Every one is bound in conscience to keepe whatsoeuer good thing he knowes approoved by the word of God For the word keepe requireth a constancy in the knowne good either of Doctrine or practise Deut. 4.6 These are the Commandements Keepe them and doe them for that is your wisedome This is the generall precept to all Gods people For particular Churches Rev. 2.25 To the Church of Thyatira hee saith That which yee have already hold fast till I come and chap. 3.3 to the Church of Sardis Remember what thou hast received and heard and hold fast and repent And for particular persons 2 Tim. 3.14 But continue thou in the things thou hast learned Tit. 1.9 Hold fast the faithfull word The like for all the sonnes and daughters of wisedome Prov. 4.4.13 Take hold of instruction and leave her not and keepe her for she is thy life 1. Satan and seducers will seeke to snatch away the truth from us This reason the Apostle seemeth to imply in the composition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee had said hold against all men and all adversaries which would withhold hold with both hands all good and holy truthes concerning faith and manners Theeves and robbers will meddle with no beggars but where they have hope of a booty Satan and his agents lye most in ambush against such as embrace the truth and follow the thing that good is there is the treasure of truth the wealth of grace and a booty which Satan would faine finger He makes many on-sets to this purpose and if we keepe not our ground here called the keeping of good hee pulls us from our hold and easily surprizeth and draweth us to the contrary evill We had neede therefore so much the more watchfully to hold that which is good as our adversaries are watchfull to robbe us of all our goods And were it not that wee had such enemies without us our inward and bosome companion our owne corrupt nature is ever soliciting us and drawing us aside for were we of our selves inclinable to hold good things the Apostle might have spared a number of the like precepts to this But the Spirit of God seeing our disposition so rimie and full of holes to let good things slippe and perceiving our dulnesse and sleepinesse with whom it is as with children who being once asleepe let things slippe out of their hands which before no meanes could winne from them yea and which is worse that while wee seeme waking wee hold weakly as a thing which a man cares not whether he hold or no therefore hee supplies our need and strengthens our weaknesse and awaketh our dulnesse with this and the like exhortations Hold that which is good Which shew that it is no lesse Christian vertue and fortitude to retaine and keepe than to attaine that which is good 2. Hold and keepe all sound Doctrine because of the great utility or profit thereof for 1. It is the evidence of thy salvation and of the inheritance of the Saints How carefully doe men keepe their Evidences lock them up safe in the surest chests they have because if they lose their Evidences they may easily lose their lands So lose thou thy part of the word thou losest thy part of heaven Shall men be wise to keepe their Deedes and conveyances of lands and leases so safe as no man shall cousen or cheate them of them and whatsoever casualty comes these shall be provided for and can it be wise or safe for any to bee carelesse in keeping the word his evidence for heaven without which he hath no tenure nor assurance out of his idle conceit to one foote in heaven 2. Wholsome Doctrine is the staffe and support of a man in the way to heaven A lame man if he hold not his staffe falls downe-right and if the word directs us not in our duty and supports us in temptation wee fall quite away 3. The sound doctrine and truth of Gods word is a notable preservative in dangers so farre as it is held unto A man in perill of drowning will catch and lay fast hold on any meanes of safety and will lose his hand before hee will lose his hold Every Christian is in this world as on a dangerous sea the Church is the shippe in which is salvation represented by the Arke the anchor is faith Heb. 6.9 the mast is the crosse of Christ the prosperous winde is the Spirit of God adverse windes tossing and tumbling the Church are persecutions tryalls temptations afflictions the fraught graces good conscience hope love and the like and the haven is heaven Now lose the doctrine of faith and shipwracke is presently made 1 Tim. 1.19 good conscience and all is lost But hold the doctrine of faith sound and entire by the hand of faith and all is safe 3. There is but one right rule and way to attaine salvation even the truth which the Truth himselfe hath purchased at a deare rate For the word of life and the holy Gospell was not easily purchased but by the precious blood of Iesus Christ and should wee lightly esteeme so deare and precious a purchase this will evince that it was never purchased for us For the
or argument should have beene avoided This first peeping or appearance of evill in our selves or whatsoever we may lay as a stumbling blocke in the way of another though it be not evill in us nor in it selfe yet being an occasion of evill to another by this precept we must shunne and fly from it Paules eating of flesh was lawfull in it selfe and lawfull to him but rather than hee would offend his weake brother he will never doe it while the world stands 1 Cor. 8.13 and Rom. 14.21 he will remove that which seemeth and appeareth evill to another Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consequents of actions are to be considered and in things which be indifferent that may be done or not done we must sometime forbeare lawfull things if wee suspect evill consequents It was lawfull for David to walke upon his gallery but had hee foreseene the consequents he would doubtlesse have beene otherwise occupied It was lawfull for Paul to have circumcised Titus as he did Timothy but espying an evill consequent that hee should confirme the errour of the Iewes who held circumcision as necessary to salvation he would not doe it Gal. 2. It was as lawfull in it selfe for him to make a vow shave his head and purifie himselfe at one time as at another Acts 18.18 yet sometimes he inveighes against these observations as beggerly rudiments Gal. 4.9 and will not meddle with any of them where hee might confirme any in their errour or obstinacy All which examples teach us either warily to doe or leave undone things which are liable to misconstruction 2. Here remember that in all lawfull and necessary duties let all the world misconster and be offended wee must yeeld absolute obedience unto God though to the world it appeare never so evill Christ himselfe in his doctrine and conuersation was so generall an offence that he pronounced him blessed that was not offended in him He must preach himselfe to be the bread from heaven though it offend the Iewes Iohn 6. He will heale the paralyticke though they be offended Mat. 9.1 Iohn must preach against Herodias though all the Court be offended Daniel will pray three times a day though it cost him his life 3. In all indifferent things we are to avoide all appearance of evill and scandall with these limitions First so they be not in things simply necessary to life in these things wee must not forbeare if others be offended If one take offence that I eate bread or drinke beere I must doe it because life is maintained by foode but if I can be without it and live I must respect my brothers weaknesse as to abstaine this or that flesh this or that wine c. Secondly the like in things simply necessary for my calling But a thing of indifferency may not put me out of my way I must hold my calling I must preach the Gospell This is a necessary duty imposed and good of this nature must be done though a shew of evill to some be annexed to it Thirdly in these things of indifferency we must abstaine from appearances of evill and things that carry an evill colour if we be nostri juris and the things be left to our free liberty and disposing But if higher powers restraine our use of liberty and determine and limit us then we are overruled by lawfull authority in things subjected to it and them in these things of indifferency wee cannot avoide all things wherein some may conceive an appearance of evill Fourthly in these things we are not alwayes to avoide things wherein some conceive offence and appearance of evill but for a time till such ignorant and weake persons may be taught we may not offend weake ones by undue exercise of our liberty but if they bee wilfull and will not bee taught we must peremptorily stand to our liberty So did the Apostle Gal. 5.3 For I testifie againe to every man that is circumcised Christ shall profit you nothing And Titus 3.10 A man that is an hereticke after the first and second admonition reject Now for the proofe of the point Gen. 3.3 When the Lord forbade our first parents the evil and sinne of eating the forbidden fruite hee forbids also the appearance Yee shall not touch it Avoid the occasion In the Law not onely the person legally polluted was uncleane but whatsoever touched him the garment which he wore the bed on which hee lay the seate on which hee sate and whatsoever he touched All which did nothing else but enforce on them a care to avoid all appearance and all occasions of uncleannesse The truth whereof Christians also in the time of the Gospell must hold themselves bound unto who Iude 23. are commanded to hate even the garment spotted by the flesh 1. Because the Lord hates all evill and all appearance of it Rev. 2.6 the Church of Ephesus is commended for hating the doctrine of the Nicolaitans which I also hate saith the Lord. See how pleasing our conformity of affections with the Lord is in whose eye the least evill is hatefull enough And herein we testifie our love unto him Yee that love the Lord hate all that is evill for indeed all true hatred of evill must be from the love of God especially of the chiefe good and as our love is in degree so is our hatred fervent love earnest hatred 2. It is a chiefe part of repentance and of the nature of sound grace not onely to hold that which is good but also to shunne and fly evill of all kindes yea when good is not so present with Gods children as they desire to hate evill is ever present with them yea they hate the evill which they themselves doe and that vehemently according to the phrase Rom. 12.9 Abhorre evill And he that out of the worke of grace and out of conscience abstaines from one evill will abstaine from all even the least as David Psal. 119. I hate all vaine inventions but thy Law doe I love 3. The wisdome of a Christian is to avoid the appearances and the beginnings of evill and give no way to it as Salomon counselleth to stoppe the passages of waters at the beginning Prov. 17.14 As rivers so evils come out of a little hole but make their way and swell and become broader till they become almost boundlesse And indeede hee that cares not to avoid the appearance of evill by little and little commeth to esteeme of the evill and the appearance alike Therefore remember to give no place to the Divell Eph. 4.27 4. Here is a difference betweene a sound Christian and an hypocrite the worst man that is can avoid evill in extreames but hee cares not commonly for appearing and petty evils if hee can carry them cleare away This hyocrisie the Lord detecteth among the Iewes Esay 65.4 they would both eate of the polluted flesh the broth of it was found in their vessells A sound Christian will not meddle
curse but blesse and pray nor walke in their way for as wilde beasts cannot hurt him that keepes out of their walke so wicked men cannot seize on us to wrong us if we enter not into their way and walke Consider the praise the comfort of all religious duties Yea First that the practise of all religion it selfe stands in affection and desire Christian perfection is in affection not in action much lesse speculation and contemplation and hence receives his denomination Iob 28.28 The feare of the Lord is wisdome All wise and religious walking is included under the affections of the feare of the Lord to the duties of the whole law are all comprized under the affection of Iob. Secondly the comfort of these duties riseth out of the affection rather than action Art thou a Minister whether is thy comfort more to speake of good things than to affect them what if thou hast Angelicall abilities to discourse of faith love zeale hatred of evill and thy selfe scorne and hate these things when and where thou seest them If I had all gifts and want love saith Paul I were nothing knowledge puffeth up but it is love that edifieth Art thou a hearer and wouldest have comfort of hearing what doest thou affect in hearing to censure the Preacher curiously to feede thy judgement or to enable thy discourse this will not doe it But to heare with pure intentions of feeding the soule of doing duties to get our hearts sanctified our affections whetted our obedience bettered and to get the power of godlinesse and the power of the life to come within us all which the Lord knowes is the intent of a very few Thirdly the acceptance of these duties is more by the affection than the action and the action without the affection is as a body without a soule yea where the action was gloriously performed the Lord still wanted some proportion of affection as in many of the Kings of Israel Such a one did such and such good things but not with all his heart and affection and then all the labour is lost the reward perisheth and thy expectation is frustrate And in the feeblest actions of his children the Lord sees a good compensation made of the defect by the sincerity of the affection Consider the fruite of this care worth all our labour in it for First As one disordered affection drawes on another pride begets anger anger begets envie and envie begets hatred and so murther So one good affection begets another love begets feare feare begets humility and humility is a fruitfull mother of many vertues So good affections beget good actions good actions good habits good habits a good unblamable life Secondly this care settles and fastens the affections upon solid objects and comforts if the matter of our joy love feare desire and delight be God the fruite is internall and eternall this joy none shall take away But the wicked mans heart in laughter is sorrowfull and for continuance is as of thornes crackling under the pot and so are all affections displaced on wrong objects so they lose both affections and objects Thirdly looke what way we will the well guiding of our affections seasons our lives with much sweetnesse 1. Looke at God it holds Gods affection to us how well is the Lord pleased when our desires and affections are conformable to his How acceptable is our obedience to him when wee are holy as hee is holy mercifull as hee is mercifull when we walke in love as he hath loved us when his affections are the rule of ours and so are framed to his will for all his affections flow from his righteous will 2. It holds Gods presence with us in his ordinances Rev. 2. the Church of Ephesus had fallen from her first love and yet a little sparke was left shee hated the doctrine of the Nicholaitans which he hated and therefore the Lord will not remove the Candlesticke at least if shee recover her affection And this is our case the Church of England is wonderfully fallen from her first love and why doth the Lord spare our Candlesticke and holde up our light and peace and the Gospell above all Countries about us surely though wee are fallen from our first love and zeale yet a little sparke of love is left in some poore despised ones which holds life and soule in us and some hatred of Romish Nicholaitans for by the blessing of God the body of the kingdome the lawes and doctrine of the kingdome hates the doctrine and workes of the Nicholaitans and for this weake affection yet God spares our Candlesticke But let us quicken our hatred more for as our first love is in great part gone so if our hatred of evill goe to all is gone God shall see nothing to spare our Candlesticke 3. It holds us with God in the sweete fruition of his ordinances it kindles and keepes in us love feare zeale in his service which is the life of our service and soules and in all these the affection is more respected than the action It holds us fast to the truth What is it but zealous affection that will make us buy the truth at any rate what is the truths keeper but love what else but love makes us labour for it suffer for it die for it 4. Strong and earnest affections to God make us profitable to men provokes us to mercy compassion beneficence helpefull to all that neede us 5. It makes us enjoy our selves by patience wee possesse our soules love holds God in possession charity makes us possesse our brethren and patience puts us in possession of our selves Sanctified affections uphold the heart with joy unspeakable and glorious and leade a man happily to an happy estate 6. The well guiding of affections begins the life of heaven upon earth for the life of heaven is when the soule so cleaves unto God as to become like him when wee shall never love any thing but what he loveth nor hate but what hee hateth and this perfection wee must begin even here upon earth III. Now after the spirit and soule we are to consider these directions by which the body and outward man may be kept blamelesse All of them may bee reduced to that precept in the 1 Tim. 4.12 Be examples unto others in conversation and in communication the outward man must exercise inward grace First for conversation that is either private or publicke and in both a Christian must set himselfe a patterne of godlinesse 1 Pet. 1.15 Be holy in all manner of conversation in Gods house thine owne house in thine owne closet and privacy Psal. 101.2 David walked wisely in the midst of his house Isaac in the field alone meditates and prayeth Gen. 24.63 yea the women must be in such behaviour as becommeth holinesse 2 Tit. 2.3 Rules for conversation are 1. Generall 2. Particular The generall rules are five Glorifie God in your bodies and spirits for they are his 1 Cor. 6.20
that which is an effect of Gods mercy in Christ. 183 Perseverance of Saints set on 3 sure grounds 303 Perseverance is never divorced from true faith 3 reas 312 Perseverance most assaulted by Satan 314 Lets of it 5.324 Meanes 3.322 Meditations to stablish it 326. Motives to it 329. Examples 330 People must pray for their Ministers 3 reas 401 People neglecting to pray for their Ministers lay themselves under the guilt of many sins 5 instances 402 Perseverance of Saints all grounded on Gods faithfulnesse 351 Places choyse and safe to keepe good things in 4. 140 Popish doctrine leades men away from Christ 6 instances 101 Popery most pleasing to corrupt nature 6 instances 104 Popish doctrine a most desperate and uncomfortable doctrine and therefore false 5 instances 107 Pope a strange mysticall name unknowne to the learned Papists themselves 135 Power of Christ discernable in our effectuall calling by 4 signes 362 Preservatives against decay in the measure of graces 3. 29 Present at Idolatrous service unlawfull with pretence of keeping the heart to God 5 reasons 156 In all our prayers we must behold God a God of peace 177 Prayer a meanes of growth in holinesse in 4 things 212 Prayer for perseverance not in vaine for them that shall persevere 3 reas 306 Prayers of faith all grounded on Gods faithfulnesse 347 Prophecy what 40 Prophets not to be despised 49 Propound to our selves still an higher pitch and degree in grace 37 Prosperity of the wicked no true peace 4 differences 182 Profession of faith must all be grounded on Gods faithfulnesse 348 Q. To quench the Spirit more damnable than to want him 16 Questions Whether a doctrine backed with consent of ancient Fathers or the authority of Councels or other Antiquity may not be free from tryall 54 Whether any thing comming backed with example of great men or of the generall multitude or custome ofttimes be free from triall 55 Whether any thing comming with Caesars authority and superscription be exempted from triall 56 Who must try all things 57 How a man may know anothers calling 354 Whether a man called alwayes know his calling 359 R. Reason corrupt no right rule of tryall for 3 reasons 74 Recreations on the Sabbath of what kinde 119 Regenerate said to be blamelesse in 5 respects 196 199 Renovation in all the faculties 197 Renovation must be without as well as within 3 reas 278 The retentive faculty of the soule strengthened by 4 meanes 140 Rules of tryall whether the Spirit be quenched reduced to 5 heads 27 Rules in respect of our owne sinnes shewing the Spirit to be abated 5. 31 Rule of all tryalls what 58 Our Rule must be ever in our hand 88 Rules for tryall of all doctrines 6 132 Rules for holding good 6 90 Rules to keepe the affections unblameable many 257 S. Sanctification unsound wants 3 things which should make it hold out 382 Sanctification the description explained in 4 things 189 Sanctification of the Spirit why so called sundry reas 190 Sanctification in perpetuall motion 4 reas 191 Thorow sanctification in this life in 4 things 192 Full sanctification in the life to come in 4 things 193 Sanctification stockes up the roote of sinne civility onely cuts off some waste boughes 307 No Saint in earth none in heaven â—â—8 Saints have all the same Spirit for 4 reasons 6 Scriptures the rule of all tryalls 4 reasons 59 Scriptures afford us five safe rules concerning following our forefathers 78 Shew of evill in doctrines must be avoided 153 All shewes of evill must be shunned in practise and behaviour 154 Signes of the Spirits presence 6. 1â— Signes of generall Apostacy among our selves 6 316 Silence of God must not animate sinners 4 reasons 85 Singlenesse of heart knowne by 3 signes 249 Similitude betweene calling effectuall and ineffectuall five instances 367 Sinnes of others great meanes to quench the Spirit 24 Small evills to be shunned for 4 reasons 156 167 Speech given men why 3 uses 294 Spirit what is meant by it in Scripture 1 Spirit the same in the godly and wicked but differently 7 Spirit subject to be quenched in the best 14 Spirit of God is holy both in his nature and operation 15 Spirit discerned to be quenched both in the 1. number 2. measure of graces 27 Spirit referred to man what it meaneth 193 Spirit how taken away from the Saints 4 wayes 307 Stage-playes ought not to be frequented 6 reasons 121 Successe no certaine rule for actions 85 T. Teachers no way disparaged by triall of their doctrines but the truth a gainer by it 70 Things to be tryed what 52 Theeves and robbers incessantly stealing good things from us 3 sorts 142 Three things in a mans selfe call on him for growth in holinesse 223 Thoughts how to be holily ordered 242 Thoughts to be watched and why 243 Time of a mans calling not alwayes knowne 3 reas 357 Tongue abused 5 wayes 295 Tongue to be ordered and watched for 4 reasons 298 Trialâ— whether the Spirit be quenched in regard of good motions 29 Whether in regard of good duties 4 rules 30 Triall of things what 52 Trialls of growth in holinesse 5. 16 Traditions unwritten rejected 4 reasons 61. â—01 Transubstantiation against the analogy of faith â—0 Truth not to be tryed by persons but persons by truth 54 True teachers not so assisted but that they may deceive and be deceived â—â— That is the true doctrine which giveth mos◠〈…〉 â—â—stances â—7 V. Vniversall election and redemption derogateth from Gods glory 99 Vsury condâ—mned 96 W. Well watching of the heart stands in 4 things 250 The will to be rightly ordered 4 rules 253 The will must determine with God and for God in every thing Instances 254 The will renewed knowne by many signes 255 The will of man why it must be well bended 3 reasons 256 Wicked men esteeme the godly unpeaceable because they will not lose their peace 188 Christian wisdome will avoid all beginnings and appearances of evill 151 Seeking to witches condemned by 6 reasons 118 Whole man sanctified throughout in 3 things 195 Word and Sacraments in their reverent use doe notably excite the Spirit in us 33 Word a meanes to increase holinesse 4 wayes 212 The word upholds us in our way 4 wayes 327 Our words must be faithfull 4 reasons 338 Working on the sabboth day condemned 7 reasons 119 Worst things must be most hated 260 GOod Reader among some smaller faults in printing which wee desire thy curtesie to passe by two are observed as changing the sence Page 268. line 28. reade those 4 lines thus All wise and 〈◊〉 walking is included under the affections of the feare of the â—ord 〈◊〉 the â—uties of the whole Law are all 〈◊〉 prized under 〈…〉 Love Page 319. liâ—e 3 〈…〉 highly 2 Tim. 2.25 Magnes amoris amor From my study Novemb. 17. the happy day of that admired Queene Elizabeth the worlds wonder the famous Mother of our