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
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
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
love another and not pray for him Some say they love their Minister and like preaching but as the worldling boasts of false liberality when didst thou ever pray unto God for him that hee would be pleased to give him strength and ability successe freedome from molestation from unreasonable men and every good encouragement in his place scarce in all thy life Then may I say to thee as Dâ—lilah to Sampson How canst thou say thou lovest mee and doest not this thing for mee How canst thou say thou lovest mee and keepest this thing from me even thy prayers and best wishes 2. The object must be right the things prayed for Many wish well to their Ministers and much love they shew them and pray for them that God would give them good livings two or three and for meanes of further preferments to raise them to the fayre of dignities wish them good Lords and Patrons and countenance of great men Oh the happinesse of Ministers stands not in these things A Turke or Heathen can wish all these to their friends and yet Christians wish no more These are wishes of carnall men But pray thou for liberty spirit courage power faithfulnesse to stand against men and Divels that by force or subtlety would discourage him from the worke grace and faithfull dispensation makes an happy Minister Pray for this and yet I doubt many Ministers themselves pray more for the other than these 3. With prayer thou must bring the other companions of love and thankfulnesse We must not deale by our Ministers as many answer beggers God helpe you but give them nothing you must yeeld us not onely good words and good prayers but audience redence maintenance you must doe that you pray for It is but hypocrisie to pray in a set forme of prayer for all Bishops Curates and all Congregations committed to their charge if thou doest not set thy hand to thy prayer If love set thy mouth on worke to pray for a Ministers prosperity it will set the hand on work to uphold his person his comfort his Ministery his cheerefulnesse in the worke of the Lord all thy pretences leave thee but an hypocrite an enemie of righteousnesse who art hyde-bound and hand-bound who valuest not sundry yeares labours of thy Pastour at so many farthings Heathens and Savages would be loath to reject their Idolatrous Priests so farre but either conscience or shame or feare or company would force some expressions of love to them But Heathenish Christians nothing can worke them FINIS THE TABLE A. ACtions of renovation discerned in three things 198 Actuall sins more violently quenching the fire of the Spirit above other 3 sorts 23 Every action must be done 1. by vertue of a word 2. in Gods presence 3. for Gods glory 110 Action to bee good must proceede from a good agent 115 Admiration of mens persons no good rule for 6 reas 84 Affections crooked no safe rule to follow 3 reas 81 83 Affection to inferiour things must shame us for want of like affection in attaining better 227 Affections must be narrowly watched 256 Affections naturally exceedingly corrupted 5 instances 263 Sound affection to grace discerned by foure signes 218 Afflictions sanctified set forward sanctification 5 wayes 214 Aime of a Christian must be absolute conformity betweene the whole word and the whole man 89 All things to be beleeved or done must first be tryed by the Scriptures 4 reas 61 All things are to be tryed but all things must not be held 125 All the Articles of religion turned into a questionary Divinity among Schoolemen 129 Alteration and change of spirit soule and body a sure signe of growth in holinesse 217 Ancient Christians refused ceremonies used by Heathens 3 instances 160 Appearances of evill must be avoided as well as apparant evills for 5 reasons 147 Apostates their fearfull danger in 4 things 319 Arts wicked with which seducers come armed to deceive 5. 63 Severall Attributes of God to be conceived according to our suites 5 Instances 178 B. Baptisme must not be required of a Popish Priest 5 Reas. 158 C. Calling effectuall and ineffectuall differenced 353 His owne effectuall calling every man ought to know 4 reasons 356 Calling effectuall the worke of God onely 5 reasons 361 From effectuall calling a man may certainly conclude his owne salvation 363 Calling effectuall often hardly discerned 3 reas 367 Calling effectuall heareth Christs voice many wayes vttered 371 Ceremonies ordained of God so as Iewes must differ from Heathens as well in them as in doctrine 4 Instances 159 Wofull changes in the soule of Gods childe who hath quenched the Spirit 5. 17 Change in a man effectually called is wonderfull 1. In respect of sinne 377 2. In respect of the world Ibid. 3. In respect of grace in kinde 379 soundnesse 380 growth 382 Change no shadow of it in Gods nature 386 Nor in his decrees 387 Nor in his will 389 Nor in his affections Ibid. Charity how it beleeveth all things 4 cautions 69 Christians must proceede to full sanctification for five reasons 201 Christians must be as carefull to retaine grace as to attaine it 4 reasons 232 Christ must be magnified in our bodies 5 wayes 280 Christ not corporally present in the Sacrament 4 reasons 309 Christians must not onely labour for full but finall holinesse 4 Reasons 311 Christ raised dieth no more no more doth the Christian. 391 Civility is farre from sanctity 6 differences 205 Comfort in affections well guided in 3 things 268 Comforts from Gods faithfulnesse in 4 things 393 Communication in other mens sinnes to be avoided both before and after 165 Conformity with Idolaters must be avoided in 3 things 156 To a good conscience are required 4 things 239 Conscience cleareth his master 4 wayes 240 Consideration of Christs second comming encourageth godlinesse 6 wayes 301 Considerations to move people to pray for their Ministers sundry 403 Contemplation of creatures in their severall rankes call us to progresse in holinesse 222 D. David sinned in numbring the people in 4 things 113 Davids mourning for Absolom blame-worthy for 4 reasons 114 David refused to drinke the water of Bethlem 3 reas ib. Depth of learning pretended by seducers 63 Difference betweene the peace of Christ and the peace of the world in 6 things 180 Difference betweene sound peace and sencelesnesse of conscience in 5 things 185 Dislike of evill if sound discerned in 6 things 219 Disposition to good tryed by five signes 220 Directions concerning sanctification of the spirit 5. 237 Distinction must be made betweene diffusing of grace and decaying of it 32 Doctrines to be sound must all agree with the analogie of faith 3 instances 90 Doctrine of doubting of a mans owne salvation is against the analogy of faith 91 All sound doctrine tyeth the two tables together 6 Instances 92 All true doctrine leades men unto Christ. 100 Sound doctrine is most contrary to corrupt nature 103 The soundest doctrine most soundly comforteth
who cannot remit it Which is so farre from being an ease to a wounded conscience as that it is indeede a very racke and gibbet to it For how can he confesse all his sinnes which himselfe cannot understand Certainly if no man can number his sinnes no man can confesse them David confessed to God and obtained remission Psal. 32.5 The Prodigall went from his father and returned to his father and confessed and was received againe Luk. 15.18 19 20. 5. How full of uncomfortablenesse is their Doctrine concerning the Word and Sacraments the speciall meanes ordeined for our strength and comfort For the Word If thy word saith David had not beene my comfort I had perished in my trouble But Popish Doctrine takes away the word from the people which is wisdome to the simple sight to the blinde light to them that are in darknesse and life to the dead What a dismall thing is it for a souldier to be sent to the field against a multitude of powerfull and deadly enemies but first bereave him of all his weapons For the Sacraments If their Doctrine be true that the efficacy of the Sacrament depends on the intention of the Priest who can know when it is effectuall but himselfe What man knowes whether he receive the Sacrament or no or whether the Sacrament doe him any good seeing he cannot know the Priests intention So much for the application of Rules unto Doctrines Now to the Rules applyable unto practise The first Rule respecteth God three wayes 1. from his word 2. in his presence 3. for his glory I. For the word of God wee must labour to bring to every one of our actions 1. A precept or commandement calling for obedience What I command that doe onely else will be said Who required these things at your hands Isay 1.12 2. A promise confirming us in our obedience for as the former gives us a calling and leave so this gives successe If thou beest in Gods worke thou art under his protection and maist boldly pray for a blessing promised 3. A threatning to restraine disobedience if thou beest either negligent in well-doing or doing that thou shouldest not For all these see one instance Genes 6.18 19. Noah in making the Arke 1. had a commandement Make an Arke 2. A promise Enter into it and be safe 3. A threat All that enter not shall be drowned God is the first mover in himselfe and he must be the first mover in all our motions and actions II. As every action must be undertaken by his word so also it must be done in his presence Henoch walked with God Gen. 5.22 David set the Lord alwayes before him Psal. 16.8 Moses by faith saw him that is invincible Hebr. 11.27 This will feare us from sinne as the Iudges eye curbes a malefactour and quicken us in good duties because our Masters eye is still upon us and comfort us in troubles for well-doing because our Master is with us to save us III. As by his word and his sight so must I undertake every thing even the smallest for his glory Whether I eate or drinke or whatsoever I doe I must therein make my selfe serviceable for his glory This caveat will hinder all things which would any way dishonour God Moses will not leave an hoofe behinde him at Pharaohs request because hee lookes at Gods glory Nehemiah for Gods glory seemed to neglect his owne safety and life chap. 6.11 Should such a man as I fly Who being as I would goe into the Temple to live I will not goe The second Rule respecteth the action it selfe to be done and this both for substance and for circumstances 1. Every action for the substance of it must beseeme the Gospell Phil. 1.27 Onely let your conversation be such as beseemeth the Gospell of Christ our actions must not onely be squared to the rule of the Law but to the profession of the Gospell This rule is of large extent and appliable to every action and a man should say thus with himselfe VVhat is this action honourable to my profession is it a peece of my generall calling of a Christian The Gospell is an holy Gospell and I professing it must passe all my time in all manner of holy conversation 1 Pet. 1.15.17 Doth this action savour of holinesse The Gospell is from heaven and heavenly and my conversation if I professe it must be in heaven Col. 3.2 Phil. 3.20 Doth this action relish of heavenly-mindednesse and of a conversation without covetousnesse To joyne practise with profession beseemes the Gospell otherwise to speake well of religion without the worke of it is as if an hungry man should speake of meate when hee hath nothing to eate Liberall sciences are for contemplation Divinity and Christianity for practise We must not content our selves to see our duties in our places as we see Citties in a Mappe which we were never acquainted with 2. Every action must be done well in due circumstances for in things which in themselves are not sinnes much sinne lyeth in the undue and unfit circumstances of them See an instance Is it not lawfull for a King to number his people both in respect of tributes and levying of armies to impose on them oathes and services of subjection Yes But circumstances made this unlawfull and sinfull in David 1. Because he did it in pride to know his power and strength without cause 2. Because it was in fleshly confidence on the multitude of his armie 3. Because it was in idle curiousity hee would know that which God would not have knowne who had promised they should be innumerable 4. Because he neglected that word and commandement Exod. 30.12 13. That when the people were numbred every one should pay halfe a shekel lest they were destroyed and so many wayes sinned Againe is it not lawfull for a parent to bewaile the death of his Sonne especially if violent and untimely who seemes to be taken away in his sinne without any testimony of repentance Yes But some circumstances made it very unseasonable for David to testifie so great sorrow for Absoloms death as Ioab wisely signifies 2 Sam. 19.5 for although he had just cause to mourne for Absolom because himselfe had beene indulgent and wanting in his education and besides though he knew by Nathans Ministry that his sins had brought him into this strait wherin he could hardly tel whether to overcome or be overcome was more miserable yet by exceeding in sorrow at that time 1. hee seemed not to be so thankfull unto God as he should for victory against seditious persons 2. He preferred a private affection before the publike safety 3. He shewed unthankfulnesse to the army by whose power and perill himselfe and his kingdome was in safety he shamed the faces of his servants which saved his life 4. He thought not of the danger of sudden insurrection and present rebellion which Ioab well perceived verse 7. So as it
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