delivering them over to Satan their lusts to be hardened God oft punisheth sin with sin Rom. 1. 74. Sundry interrogations in Scripture as Rom. 10. 14 15. have the force of a negative that is to say they cannot Some againe do so aske a question as they require have an expresse answer Psal 15. 1. Rom. 11. 1. 3. 12. It is to quicken attention or to urge more vehemently the affection or to prepare way for some weightie discourse 75. The title God is sometimes put absolutely and in the singular number then it notes the Creator or the essence Sometimes it is used with an addition as in Exodus I have made thee God of Pharaoh or in the plurall number Psal 84. I have said yee are Gods and vers 1. In the assembly of Gods then it belongs to the Creator see Rom. 1. 7. Sometimes essentially as Joh. 4. 24. God is a Spirit So the word Father is sometimes put essentially for the deity Mat. 6. Our Father Sometimes distinctly The Father is greater then I. Ignorance in these Rules causeth errors concerning God 76. Words of knowledge and sense doe signifie besides action and affections as God knoweth the wayes of the righteous Psal 1. 6. And that he knoweth who are his 2 Tim. 2. 19. Apoc. 2. 3. is meant he knowes them with love favour and approbation to reward and crown them Also it is said whom he foreknew Rom. 11. 2. with 1 Pet. 1. 2. is meant his eternall love imbraceth these as his owne for he knew barely before all reprobates and devils and their works too but not with favour and allowance Also the word Remember is a word of sense yet it often importeth care love delight 1 Cor. 11. Doe this in remembrance of me Gen. â—8 77. Legall and Evangelicall promises must not be distinguished by bookes but by the nature and condition of the promises for Legall promises may be found in bookes of the New Testament as Rom. 2. 7 8 9 10 11 12 13. 10 5 Gal. 3. 10. 12. And Evangelicall promises of grace are in the old Testament as Psal 132. 1 2. Jer. 32. 31 32. c. Observe them according to these two rules following 78. If promises of temporall or eternall things are propounded upon condition of workes they are Legall Christ onely hath kept the Law and they which beleeve are to claime them by this tide conveyed to them by faith in Christ 79. All promises for this life or a better which are made as one condition of beleeving repenting working for these are workes though imperfect are onely effects and fruits of faith and not conditions nor causes but are onely to declare what persons God will save Godlinesse hath the promises c. 1 Tim. 6. He that beleeveth c. Joh. 3. And to understand them in any other sense is Legall see Psal 1. 1 2 3 2 Cor. 7. 10. 80. Touching such places where morall duties are commended and commanded they must be understood according to these Rules following as 1. though no word be spoken oâ— Christ yet it must be understood that he alone is the whole cause of every part of our salvation Act. 4. 12. 81. All morall duties are then commended in any partie when the partie which doth them is first in Christ and his sinnes pardoned through his death as 1 Pet. 2. 5. Heb. 11. 6. Our best duties are imperfect if in Christ accepted if out of Christ mens best duties cannot cause them to be accepted 82. All good workes must have a pure heart Gods glory for the beginning and the end having a conscience to God in obedience to his Word unlesse the person be accepted the bare deed or action cannot please God 83. Where blessednesse is promised to morall duties doing those places are not to be considered as causes thereof for Christ is the cause of all out onely to declare what persons they are which God doth save and what the Saints dutie is to doe 84. These duties must not be understood in the strictnesse and rigour of the morall Law but of a continuall and unfained desire purpose and indeavour to doe them This rule prevents scruples and feares which weake ones have through the sense of their wants and failings 85. The Scriptures use to call them sonnes which by nature are no sonnes to them whose sonnes they are called but they are sonnes legally and by succession thus Salathiel being sonne of Neri naturally Luk. 3. 27. is legally and by succession made the son of Jechoniah whom he succeeded in the kingdome as Mat. 1. 12. 86. After this manner Zedekiah or Jehoiakim 1 Chron. 36. 10. and his sonne 1 Chron. 3. 16. His brother by generation his sonne by right of succession By this Rule the two Evangelists Matthew and Luke are reconciled in their Genealogie for Luke followeth the naturall order and Matthew the legall order 87. Many things are said in Scripture by anticipation and recapitulation 88. In Scripture some things are spokeÌ„ well when righteous things are taught rightly as Repent and beleeve c. Or secondly when evill things are taught evilly when wicked things are perswaded as To curse God and dye Or thirdly when good things are uttered evilly when some right thing is said with a perverse mind as Joh. 9. Be thou his Disciple Or fourthly evill things well spoken and dishonest things uttered in honest termes as David went in to Bathsheba and Rom. 1. 26. 89. The Scripture speaks many things in the person of the ungodly men whose crooked words it doth report unto us as well as their deeds 90. That word which seemeth to forbid goodnesse or to command wickednesse is a figurative speech as Vnlesse a man eate my flesh c. This is wickednesse because the word is pure it cannot allow any thing against honesty of manners or veritie of faith 91. Tropes and figures in Scriptures are not to be accounted lies as for Christ calling Herod a Fox and himselfe a Vine a Dore c. Because there is no purpose to deceive in them but by meet resemblance to expresse the truth 92. Similitudes are rather to make darke things plaine then to prove any doubtfull thing similitudes are not argumentative as Stewards in Joh. 15. 93. To make allegories and figures where none are in exposition is licentious dangerous and hurtfull 94. In things that be subordinate the affirming the one doth not sollow the denying of the other 95. All interpretations must be fit as well as true 96. It is a ready way to all error to interpret Scripture by prejudice in favour of some opinion of our owne 97. In Scripture a betrothed woman is called a wife Mat. 1. 20. and so of the man Deut. 22. 23. Because betrothing is an essentiall part of marriage yet the solemnization is necessary unto comelinesse and avoyding of offence 98. That interpretation is corrupt that builds not up in faith and love 99. A figurative speech in Scripture does more
secret insnarements that attend lawfull things so that many are deceived and insnared and insensibly drawne into many excesses before we be aware to the dishonour of God griefe of our selves and others the fooles minde was all for his ease and his belly meate and drinke Luk. 12. 19. 11. Watch in things indifferent Every day to watch that I use not indifferent things securely and carelesly but to have regard to others weaknesses indevouring that my actions be such as I may defend with a good conscience All things are pure but it is not lawfull to doe things with offence it is good neither to eate flesh nor drinke wine nor do any thing whereby thy brother stumbleth or is offended or made weake Rom. 14. 21 22. These words doe prove that wee ought to forbeare the doing of that which is in it selfe lawfull if it can be omitted without sin in case another is not perswaded of the lawfulnesse of it and so is offended at it I grant he takes offence when none is given for if I doe that which is lawfull I give no offence therefore in being offended it is his fault and weaknesse yet if I know he is offended with it and yet shall do it he therewith is grieved c. I in so doing sin against God and him though otherwise I might doe it yet in this case it is condemned in the Word and it cannot defend it with a good conscience 12. Watch against sinne Every day to take heed and watch against every sin and that I defend no sinne in my selfe nor lessen it under no pretence of corruption temptation or for the sweetnesse or smalnesse of it nor inwardly favour it but to resolve against all sinne with the occasions of it and the appearance of it to be jealous against it and fearful of falling by it and ever to shew some dislike of it Levit. 19. 17. Looke we to sin at the first motion of it consider we the roote of it and the end of it and presently looke up to God for strength against it beleeve and pray against it and avoyd all the occasions of it Come not neere the doore of her house Pro. 5. 8. First we should be afraid to sinne because we are commanded to do otherwise by God secondly lest by it we dishonour God his truth and servants thirdly lest by it we incourage others to sin fourthly and fill our soules with sorrow because wee have sinned against so great and gracious and loving Father A sensiblenesse of sinne and a heart easily touched with remorse for it may stand with the assurance of pardon of it and when any hath by reason of frailtie sinned though it seeme to be in the least measure abhorre it with the greatest detestation and cover it not with any excuses or pretenses whatsoever see Ezra 9. 2 3. Rev. 2. 2. 13. Every day watch the tongue To watch that my speech be not vaine and idle and frothy but powdered with salt to take heed of speaking against others especially such as are the Lords that I disgrace none nor insult over any remembring my own weaknesses and that I wrest not mens actions and words but take them in the best sense so farre as I can with a good conscience and without prejudice of the truth Idle words are forbidden Let your speech be alwayes with grace seasoned with salt c. Col. 4. 6. Neither filthinesse nor foolish talking nor jesting which are not convenient but rather giving of thankes Ephes 5. 4. My tongue shall talke of thy righteousnesse all the day long Psal 71. 24. If you love to finde fault lay on there where you see most which will be your selfe if you can see Consider hast thou no unbeliefe Psal 31. 22. 116. 11. Privy pride 2 Cor. 12. 7. Secret hypocrisie Psal 51. 10. Atheisme and thoughts of blasphemy self-love self-seeking self-confidence Psal 30. 6. Unprofitablenesse Psal 106. 6 7. Nehe. 9. 35. Hardnesse of heart Isa 63. 17. Blindnesse of mind ignorance Pro. 30. 2 3. Unruly passion Psal 73. 3. 22. Securitie lukewarmnesse Song 1. 6. Abusing lawfull things Deut. 32. 15. Nehe. 9. 38. Unthankfulnesse for mercies Hos 8. 12. And want of mourning for the sinnes of others Ezek. 9. 4. Isa 42. 19 20. Want of courage for the truth Jer. 9. 3. Deadnesse dulnesse heavinesse wearinesse indevotion distractions and indisposednesse of heart in holy duties Mat. 26. 40 43. Hast thou no forgetfulnesse Mat. 8. 18. Inconstancy Hos 6. 4. Doest thou walke comfortably in thy Christian course Art thou never cast downe Psal 43. 5 The secret evils in us might put us in remembrance of our selves and silence us from insulting and disgracing others for their weaknesses 14. Observe the frame of my spirit Every day to observe the passages of my spirit before God in my actions and duties and expect strength from Christ in the use of meanes to act and whether I be sutably and inwardly affected with a sensiblenesse of what I want of God or from God or thankfull and humble eying my defects and with what faith and fervency I seeke God and observing how God answers my prayers and wait upon him for an answer of them 15. Watch to doe others good Every day to desire and indeavour to doe my dutie according to my relation and station to give a good example religious instruction loving admonition seasonable reproofes c. using meanes to doe all the good I can to others soules and bodies with an earnest intention with all care and deare affection See Acts 10. 24. Joh. 1. 40 41. If a husband if thou art a father or a master or a wife or a childe or a servant be a friend to friends and to enemies doe good Be thou an example in word in conversation in charitie in spirit in faith in puritie 1 Tim. 4. 12. 16. Watch to prevent evill Every day that I stand upon my watch every moment to prevent evill and to prepare and receive good having an eye to observe and a heart bent to resist all Satans assaults either from the world or flesh alone or with others knowing Satan watcheth to doe me a mischiefe and to consider that my fathers eye is upon me who hath commanded us to keepe his precepts diligently Psal 119. 4. Oh that my wayes were so directed to keepe thy Statutes Psal 119. 5. I said I will looke to my wayes Psal 39. 1. Watch and pray lest yee enter into temptation Mat. 26. 41. Watching keeps the soule awake ir is to have grace in a readinesse for action 17. Watch against occasions of sinne Every day that I decline watchfully all occasions of falling from my first love fervency heavenly mindednesse as dead company formalnesse in religious duties coldnesse or neglecting the meanes praise of men profit outward pompe mirth pleasure ease outward contentments that I exceed not nor sinke not under any of them but set light by others favours and frownes Seeke not your selfe
45. An Ironie which is when the contrary to that which is spoken is meant carrieth with it a just reprehension of some sinnes as Gen. 3. last Judg. 10. 14. Mark 7. 9. 1 Kings 22. 15. Goe up and prosper 1 King 18. 27. 46. Questions doe sometimes affirme an earnest affirmation as Gen. 4. 7. Josh 10. 13. Joh. 4. 35. Gen. 37. 13. 1 Kings 20. 2. Sometimes they signifie a forbidding as Why should the Gentiles say where is their God Psal 79. 10. also 2 Sam. 2. 22. And sometimes they argue affection of admiring compassion fault-finding and complaining as Psal 8. 10. Isa 1. 21. Psal 22. 1. 47. Confession and yeelding hath sometime in it a deniall and reprehension as 2 Cor. 12. 16 17. 48. The word behold is not used alwayes or onely to stirre up attention as the report of some weighty or admirable thing but most commonly it signifieth a thing manifest and plaine where men may take knowledge as Psal 51. 6. Mat. 1. 23. and often else-where 49. Doing doth sometimes import beleeving as Mat. 7. 2. Joh. 6. 40. 50. Negative speeches in Scripture be more vehement and forcible then affirmative 51. Grammer must give place to Divinitie because things are not subject to words but contrariwise 52. The placing of things before which should come after and some things after which should be before is frequent in Scripture 53. We are commanded to be perfect viz. in uprightnesse shining to all duties for perfection in measure and degree wee are not capable of in this world 54. All places of Scripture have this proper to them that they be interpreted by the matter handled and phrase scope end which is aimed at or by circumstances of time persons places also by precedence and subsequence by conferring Scripture and analogie of faith 55. Scripture hath allegories as Gal. 4. 22 23 24. An allegory is ever to be expounded according to the meaning and drift of the place where it is found allegoricall senses are not of private motion but to be followed where wee have the Spirit for our precedent and subsequent by conferring Scripture and analogie of faith 56. Numerall words as 5 7 10 c. notes not alwayes a certaine time as seventie weeks of captivitie c. yet a certain finite time is put for an uncertaine oftentimes as to fall seven times to forgive seventie times seven and the like Also divers numbers be Propheticall as the number of Daniels weekes or mysticall as the number Rev. 13. 8. 57. The Scripture often in one word saying uttereth one thing plurally and many things singularly as Blessed is the man c. Heare O Israel and thou shalt not have any strange God because God would have every one to take to himselfe that which is meant of that societie and kind whereof he is one 58. In setting downe numbers the Scripture is not exact to reckon precisely as Luk. 3. 23. Act. 1. 15. 59. It is usuall in Scripture by a part to signifie the whole as Rom. 13. Let every soule be subject for every person man and woman and the whole sometimes notes onely a part Mat. 3. 5. All Judea that is a great part 60. Some wishing speeches be not so much prayers as Prophesies foretelling what shall be rather then desiring they should be as imprecations against Judas c. 61. The Scripture repeats the same things in the beginning and end of the sentence as Psal 33. 10. It is done by way of explication sometimes for confirmation sometimes for expressing or exciting zeale as Isa 3. 9. Joh. 1. 3. Psal 6. 9 10. 2 King 9. 10. Rom. 11. 8. 62. In sundry places of the old Testament cited by Christ and the Apostles the sense is kept but not alwayes the same words as Rom. 10. 15 18 19 20 21. and else-where To teach us that the Scripture is considered by the meaning and not by the letters and syllables 63. Some places in the old Testament which seeme meere historical containing bare Narrations of some things done yet are mysticall withall and have a hid and spirituall sense as Jonah's being in the Whales belly holds forth Christs death buriall resurrection for it pleaseth God to make some histories already done to be types and Prophesies of things afterwards to be done as that of Hugar and Sarah Gal. 4. 64. The Scripture hath sundry words which according to the place where they be used doe signifie divers yea even contrary things as Leven to signifie the nature of the Gospel Mat. 13. and also heresie and superstition Mat. 16. 6. 12. And sometime for sinfull corruption as 1 Cor. 5. So a Lyon signifieth Christ and the Devill 1 Pet. 1. 5. Likewise Serpent is put in good part Mat. 10. 16. and in ill part Gen. 3. 1. Because these things have severall properties and contrary 65. Where the text of Scripture is ambiguous as it cannot be found out by us after diligent search to which sense of two or three to leane unto that text may be interpreted in both senses if analogie of faith will suffer they be not against the circumstances of the text for we must not swerve from the generall scope of the whole word faith in Christ and love to God and our neighbour 66. Many things be first generally spoken and presently declared by particulars as 2 Tim. 3. 1 2. There be many such examples 67. Some things in Scripture are incomprehensible by our reason yet true 68. Such Scriptures as have shew of repugnancy are easily reconciled by an intelligent reader as 1 Tim. 2. 3. with Rom. 9. Not all By all is not meant every one but of all sorts and kinds of men rich and poore c. See Joh. 5. 17. Gen. 2. 2. That is from making more workes anew of nothing So Mathew speaks of a staffe which might cumber and burden but Marke of one that might ease and relieve a traveller Mat. 10. 10. Mark 6. 8 9. 69. Some things are said in Scripture not according to the truth of the things but after their profession appearance or visibilitie and opinion of the times as others thought Thus the Scribes Pharisees are termed righteous Luk. 15. And thus hypocrites are said to have faith Jer. 2. 18 19. 70. The Scriptures doe not allow alwayes the things actions from whence similitudes be fetched as the manners of theeves and unjust Stewards and Judges 71. Some of Christs workes were miraculous and proper to him as Mediator but Christs morall duties were given us for example and patterne Mat. 11. 29 30. 1 Pet. 2. 21. 1 Joh. 2. 6. That we should walke as he hath walked 72. By the words poore and needy in the Scriptures is often to be understood all Gods people poore or rich 73. When sinfull actions are attributed to God as to provoke others to anger to envie or to harden Pharaohs heart and the like we must know God tempts none to sinne as Jam. 1. But he doth it by
referre thee GRAVE COUNSELS Concerning actions LEt all your actions have a good foundation a word of God to warrant them else they are evill to do things not required by God is the error of the wicked 2 Pet. 3. 17. God will say Who required this at your hands as Isa 1. 12. consider Deut. 12. 32. Ephes 4. 14. First looke that what yee doe be lawfull next consider that it be expedient the circumstances of time place persons must be wisely considered to a good action is required that all the circumstances be good also Next looke to your ends why yee doe what yee doe for the end and scope of an action conduceth to the being of it if two duties come together doe the chiefest first unlesse workes of mercy and necessitie hinder and looke to doe every dutie required of thee to doe one and neglect another is uncomely give each dutie its due respect and looke with what affections yee doe what yee doe serve the Lord with the best and serve him fully for measure and degree he that doth these things his conversation is beautifull and savoury Concerning the judgement and affections Ever suspect your judgement and affections when the cause concernes your selves Often call your affections to account When your affections exceed their bounds aske thy soule the reason of it Let not your judgement be taken captive by your affections Make not your affections knowne in company as little as may be unlesse the cause be extraordinary Concerning afflictions Sleight not affliction nor let it over-presse thee it 's appointed 1 Thes 3. 3. Rom. 8. 29. There is a fruit of the least crosse looke more at the fruit then deliverance from the crosse the longer it continues the more thou maist get by it Labour to know the cause of every affliction All that are the Lords are to stay themselves in the love of God and attend upon him for the time manner and measure of their deliverance Bondage Esteeme that bondage that causeth thee to sin or keeps thee from God Conscience Conscience is a very tender thing and must be tenderly used Prize and preserve a tender Conscience and hearken to the noyse of it Take heed yee wound not your Consciences to please your affections Creatures Use the creatures so as thou beest not unfitted by them to serve God and man God gave not the creatures to hurt us Companion In the choice of a companion consider what soundnesse of judgement there is what knowledge and sensiblenesse of their own inward corruption and whether they speak of others infirmities with compassion never trust him who will conceale any sinne he seeth in thee Crosses Be not offended at crosses they may doe thee much good and let out sinfull selfe Concupiscence To avoyd concupiscence be temperate in all things dyet sleepe apparell recreation c. And feare thy selfe watch thy senses and avoyd the occasion of it as persons times places be frequent in fasting and prayer and looke up to God for strength against it Desires We had need to use meanes to moderate our desires to things below We should rather endeavour to make our desires equall to our estates then to make our estates equall to our desires Excuses Be afraid to cover over any evill with an excuse Of errors If you would be kept from errors pray to God search the Scriptures and be well grounded in the principles of truth Of others falls Let the consideration of the many great falls the Saints have had cause thee to feare thy selfe A friend Esteeme him thy friend that would hinder thee in sinne Griefe Discover not thy griefes to many and choose such as are able and willing to helpe thee The Lord is loving and pitifull able and willing to help it 's best to complain to him Of good To doe good we live therefore thinke not much of doing a little good though it be with great trouble Esteeme not that to be the chiefest good that may be taken from thee Concerning thy estate Judge not thy estate by thy knowledge affections and actions but by the principle Men. Be sure yee try men well and have good experience of their faithfulnesse before yee trust them with much Reproofes Receive reproofes willingly and profitably Reproaches Sleight not reproaches he that is not guiltie may be guiltie in part or hath been or is in another kind c. so it 's but a mistake thou maist be guiltie in the same kind it may be sent to humble thee and give thee warning of the same sinne Of successe Judge not of the goodnesse of thy action by the successe but judge thy successe by the goodnesse of the action c. Of sinne Judge not sin alwayes by the matter or act of it but by the rule and greatnesse of the authoritie of the commander that forbids it and bring in all the circumstances and aggravations of it Of speech When thou speakest of thy selfe speak modestly without vanitie and boasting Time Redeeme the present time to do good depend not upon the time to come which is uncertain and not at thy disposing Counsell to the unmarried 1. THinke not of marrying untill yee have first sought God by earnest prayer for strength and contentednesse to live a single life 2. Use such meanes as may best enable and fit thee for a single life observe a wary and temperate dyet company fasting and prayer meditation on God c. diligence in thy calling it may please God by these and the like meanes thou maist attaine the gift of chastitie 3. Be informed of the conveniences and inconveniences of a married life consider whether you be able and willing to drinke of the bitter cup of discontents which the married oft drinke of what cares and burdens attend that state If upon the use of meanes for some space you finde God inclines your heart to marry feare nothing but cast thy care upon God and be as wise as thou canst and venture upon a wife or husband 1. Pray to God to give thee a wife or husband that may be a meet helpe for thee a vertuous wife is called a gift of God the crowne of her husband crownes are precious and honourable happie is he that hath such a crowne Her price is farre above Rubies Pro. 31. 10. No jewell is to be compared unto her shee is worth the asking 2. Doe nothing rashly snatch not up the first that comes to hand prove shee well or ill shee may please well for a moment and be a thorne in thy side for ever after 3. If thou beest the Lords marry in the Lord love such as the Lord loveth that which is desireable in a man is his goodnesse Pro. 19. 22. So in a woman men seeke wealth and beautie though they have no Religion but these things cannot supply the want of Religion great portions and great stomacks high spirits costly fashions and great expences oft goe together externall things will quickly blast and the most resolved