our Ways as to turn our feet unto God's Testimonies Which God of his Mercy grant for the sake of our blessed Redeemer Jesus Christ our Lord. SERMON III. 2 TIM III. 5. Having a form of Godliness but denying the Power from such turn away THIS know saith St. Paul Ver. 1. That in the last days periolous times shall come because of the wickedness of Men as he goes on in the second Verse for Men shall be lovers of their own selves covetous proud boasters blasphemers and all which he comprehends under one Character in the words of the Text Having a Form of Godliness but denying the Power And this is the chief Reason why the times would be so perilous because the greatest part of these wicked Persons should conceal their Crimes under a Form and shew of Godliness Were they professedly and openly wicked there were some Ingenuity even in their Impudence because they could not be tax'd or upbraided with Hypocrisie Were they covetous proud blasphemers without a shew of Zeal and pretence of Religion then all Men might plainly discern and detect them Psal 55.12 and from an open Enemy I would have hid my self says David Shelves and Quicksands that have Lights always burning to discover them by are the more easily avoided and we are forewarn'd against the Dog that barks first But these Deceivers of whom St. Paul speaks have a fair and glorious outside tho' they are foul within These workers of Iniquity cry Lord Lord and are great Professors of Religion They put on the Form of Godliness tho' they deny the Power thereof and therefore they have the greater Sin From hence it is that they are the more dangerous Company and we have the greater Reason to observe the Caution laid down in the Text from such turn away Having a Form of Godliness but denying the Power from such turn away From these words I shall shew I. What is here meant by Godliness what by a Form and what by the Power of it II. That we may have a Form without the Power of Godliness III. How we may discover whether we have the Power of Godliness or else only the Form of it IV. And Lastly how far we must turn away from such as have only the Form but not the Power of Godliness 1. What is here meant by Godliness what by a Form and what by the Power of it Godliness in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a devout and sincere Worship of the only true God in Spirit and in Truth both inwardly and outwardly according to his Word Or to describe it more fully and expresly 1 Tim. 1.5 'T is an earnest Love of God out of a pure Heart and a good Conscience and Faith unfeigned whereby we are incited to glorifie God and to do good towards Men So that in this one word is imply'd our whole Duty towards God and Man This is express'd by St. 1 Tim. 2.2 Paul by leading a quiet and peaceable Life in all Godliness and Honesty 1 Tim. 4.8 This is that Godliness which is profitable unto all things and has the Promises of the Life that now is and that which is to come By a Form of Godliness is meant an outward Resemblance a colourable shew or likely appearance of Godliness when a Man puts on the Face and outside of Religion Acts and Mimicks it so well as to deceive and impose upon those who converse with him who judging according to the outward appearance believe him to be an honest holy and religious Man tho' in truth he is nothing less He may not only deceive others but delude himself also and be confidently perswaded that he is the Child of God and one of the chief Favourites of Heaven when indeed he is a Servant of the Devil and a Firebrand of Hell And in truth the Form must be like the Pattern or else it is no Form at all for we do not say a Picture or Statue is such a Man's Picture or Statue unless it bears a lively Resemblance of his Looks and Person Thus a Form of Godliness must be such a shew and outside of Religion as is of the same hew and complection with true Religion and a lively Portraicture of it tho' in many Respects it falls short of the Power of Godliness which implies that Force and Efficacy that internal Principle and Spring of Action which is well express'd by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby a Man is made as St. 1 Tiâ—â— 41 8.12 Paul says An example of Believers in word in Conversation in Charity in Spirit in Faith in Purity and has the Grace of God which bringeth Salvation teaching him to deny ungodliness and worldly Lusts and to live soberly righteously and godly in this present world If a Man has Charity in Conversation Faith and Purity in Spirit so as to deny all worldly Lusts and to live soberly in himself and righteously towards others and godly towards his Maker and Redeemer Then is his Soul and Body entirely subject to the Cross of Christ then his Form of Godliness proceeds from the Power of it And this is that Power of Godliness which works mightily unto Salvation And this Power of God is most evidently seen in reducing the most Stiff-neck'd and Hard-hearted Sinners in prevailing with them to leave their beloved Sins and bosom Vices and in beating down and subduing the most stubborn and unruly Passions such as Pride Envy Malice and Revenge those Sins our corrupt Nature is most subject to and in making so great a Change in us that we do not seem to be the same Men. The Lyon becomes a Lamb and the Serpent a Dove a natural Man a Man wholly Spiritual and a Servant of the Devil a Child of God He aims at new ends Acts by new Principles and is ready to expose his Life by giving his Testimony to those Truths which before were foolishness unto him And therefore the Gospel is call'd Rom. 1.16 the Power of God unto Salvation to every one that believes This is that Power of Godliness which those Hypocrites mentioned by St. Paul in the Text are without here 't is they are defective which brings me to shew 2. That the Form of Godliness may be without the Power of it And this is confirm'd by many other Texts of Scripture We are forewarn'd that we do not look to the outward appearance 2 Cor. 11.14 for the Devil can transform himself into an Angel of Light and then 't is no wonder that his Servants can put on the guise and appearance of the Children of God There are numerous instances set down in the Holy Scripture sufficient to convince us of this Truth We are told that a Man may pretend to be sent from Heaven and yet Preach another Gospel than that which our Saviour reveal'd to the World and hereby deserve an Anathema Nay he may Preach the true Gospel with such force of Reason and wonderful Efficacy
excited the Admiration of considerate Men than the ill Entertainment which Religion and its Professors have found in the World For its Precepts are so rational so easie so much for the good of Mankind in the general and the Contentment and Satisfaction of every particular Person even in this World that they would be every wise Man's Choice were they not his Duty And yet besides the internal goodness and conveniency of those Commands God has been pleas'd to lay upon us he has inforc'd them with many powerful Motives he has denounc'd many dreadful Punishments against those Persons who disobey them Punishments so intolerable that they are not to be conceiv'd even by those who must undergo them He has propos'd many excellent Rewards to those who comply with them such as neither eye hath seen nor ear heard nor hath it entred into the heart of man to understand These things being duly weigh'd and consider'd one would think the Christian Religion could not miss of a candid Reception but that all Men to whom these joyful Tidings came would soon become its Proselytes and that it was impossible for us to be Men i. e. reasonable and thoughtful Beings and not be Christians And yet our Experience convinces us to the contrary 't is visible to every inquisitive Observer that Piety decays Devotion grows cold in our Age and those who live under the best Laws are most tainted with Vice and most dissolute in their Manners There are many indeed who are entred into the Church of Christ by Baptism who wear his Badge and make profession of his Religion but there are few very few who obey his Commands and live by those Rules he has laid down in his Holy Gospel Now amongst the many Causes which concur to produce this strange Effect there is none which is assign'd with more appearance of Reason than the want of Consideration that general Stupidity and careless Temper which has seiz'd the generality of Mankind Most Men are so taken up with the earnest pursuit after Riches Honours or Pleasures with the Business of their Callings and the Cares of this Life that they seldom think of a Life to come or consider what their Condition will be hereafter Nay the very thoughts of their Mortality and Consideration that they must shortly leave this World seem as unwelcome to them as Death it self for did we but frequently and seriously think on our ways we should turn our feet unto God's Testimonies From which words I shall endeavour to shew First What is meant by thinking on our Ways Secondly What the Consequences would be of a due performance of this Duty We should turn our feet unto God's Testimonies First What is meant by thinking on our Ways Way is a Metaphor very often made use of in the Holy Scripture to signifie the whole Course of a Mans Life The time of our continuance in this World is very fitly set out by a Journey or Pilgrimage 't is begun at our Birth and every moment which passes afterwards is as it were a step which brings us nearer our Long-home By Thinking on our ways may be meant Either 1. A comparing a vertuous and religious Course of Life with a vicious and debauch'd one a considering what Pleasures and Conveniencies each of them affords what Effects they produce and a determining within our selves whether 't is best and most for our Interest to take up with the Pleasures and Advantages the Pomps and Vanities of the world or to live an honest sober and devout Life tho' attended with many Troubles and Afflictions and expos'd to many Sufferings but this has been the Subject of a former Discourse Sermon the First Or else 2. The Thinking on our Ways may denote a Reflection on our own particular Actions a Calling our selves to a strict Account and examining our Consciences whether we have liv'd up to the Rule of God's word and from thence concluding what the present State of our Soul is and what Expectations we may reasonably entertain of being Happy hereafter And if we take these Words of my Text I thought on my Ways in this last Sence then they imply these three things First A setting apart some time to recollect our selves and to consider what the past Actions of our Lives have been Secondly A comparing our Actions with the Rule of God's word Thirdly A serious Resolution to persevere in that which is good and to reform what is amiss And that we may be prevail'd with to put these things in Practice and perform them with the better Success I shall shew I. How necessary 't is for every one who designs to lead a Holy and Religious Life thus to consider his ways II. I shall shew after what manner we ought to perform this Duty III. What excellent Effects a due performance of it would have upon our Lives and Conversations We should turn our feet unto God's Testimonies First How necessary 't is for every one who designs to lead a Holy and Religious Life to consider his Ways And this is evident 1. Because 't is so frequently enjoyn'd us in the Holy Scripture The God who made us and is best acquainted with our Frame and Dispositions and what means will be most useful to enable us to walk in the way of his Commandments frequently exhorts us to look back into our past Lives to consider the Nature and Quality of our Actions by comparing them with his Holy Word and from thence to pass a Judgment upon them and if we find we have done amiss to repent and do so no more In the 4th Psalm Verse the 4th the Psalmist advises us Commune with your own heart upon your Bed and be still Upon which words St. Chrysostom thus Dictates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is before you compose your self to Sleep Summon a Court of Judicature in your own Conscience and exact a severe Account of your self Consider what wicked Purposes and Designs you have harbour'd and how many of these have taken Effect Arraign and condemn your self for those Sins and resolve that you will never be Guilty of them any more St. 1 Cor. 11.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we would discern or distinguish our selves Paul tells us That if we would judge our selves we should not be judged i. e. we should avoid those Sins which bring the Divine Judgments upon us And the same Advice is couch'd in those Parables Luk. 14.28 29. and the following Verses For which of you intending to build a Tower sitteth not down first and computeth the cost whether he hath sufficient to finish it Least happily after he have laid the foundation and is not able to finish it all that behold him begin to mock him saying This man began to build and was not able to finish Or What King going to make War against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with
Labour of proving to you the absolute and indispensable necessity which lies upon every one to continue in the Practice of this Duty And in truth this has been the usage of good and vertuous Men in all Ages of the world not only of those whose Examples are recommended to our Imitation in the Holy Scripture but also of those Heathens who have been eminent for Vertue and Morality The Psalmist tells us Psal 77.6 That he us'd constantly to call himself to an Account I call to remembrance my song in the night I commune with my own heart and my spirit made diligent search Amongst the Fathers of the Primitive Church we find all those who wrote upon practical Subjects pressing this Duty of Self-examination The time would fail me should I instance in the Precepts of St. Chrysostom Basil Gregory and the rest Neither were the Heathen Moralists wanting in the recommendation of it both by Precept and their own Examples That Precept of Pythagoras in his golden Verses is generally known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ask thy self says he every Night What Sin have I committed this day What Good have I done What Good have I left undone which I ought to have done Seneca tells us Quotidie apud me causam dico I every day pass Judgment upon my own Actions when I am in Bed and the Light is taken away I run over all my Words and Deeds I consider how I have spent that day I omit nothing which I can recollect for why should I be afraid to reflect on my own Failings when I can say to my self this was not well done but do so no more He also tells us of his Friend Sixtus the Philosopher who duly thus examin'd himself before he went to rest What Disease of thy Soul or what Vice hast thou cur'd this day What Sin hast thou subdu'd Art thou a better Man to day than thou wast yesterday If so thou hast liv'd to some Purpose but if not thou hast but consum'd and lost thy time And to name no more the Divine Plato when he saw any Man do a wicked or unbecoming Action us'd to ask himself this Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have I never been guilty of this Crime If this Sin looks so ill in that Man is it not worse in me If I have never been guilty of it let me be sure to avoid it for the time to come I might easily heap up many like Instances for this has been the Practice of good and vertuous Men in all Ages and in truth 't is hardly possible for a Man to be good and vertuous who omits or neglects the Performance of it And therefore I shall take this for granted And proceed Secondly To lay down some Directions how we may perform this Duty to the best advantage And 1. When we design to perform this Duty of Self-examination let us first free our Minds from all the Cares and Business of Life from every thing which will take up our Thoughts and apply our selves to this Task with seriousness and attention For since the Interests of this World and the next are widely different it will be impossible to attend on the one whilst our Thoughts are taken up about the other And we may as well fix our Eye upon two opposite Objects at the same time as keep our apprehensive Faculty intent both on Things temporal and Things spiritual When we have cleans'd and purg'd our Souls from all carnal and worldly Thoughts and Affections let us beseech God from whom are the Preparations of the heart that he will enable us impartially to examin and search into our own Souls enlighten our Understandings assist our Memories and discover to us those Sins which lie hid in our Consciences and teach us those things we know not which either we never took notice of or which we have forgot That we may have the same apprehensions of them at present we shall hereafter be affected with when we come to lie upon a Sick-bed and to have a Prospect of the other World Having thus fitted and prepared our selves let us consider how and after what manner we must Examine our selves And I. The time when we ought to employ our selves about this Duty II. What ought to be the Subject of our Examination And 1. As to the time when this Duty will be most seasonably perform'd I have already made it appear That it has been the Practice of good Men in all Ages to examine themselves daily and this with very good Reason For since Confession of Sin is one Condition which God requires of us before he will Seal the pardon of our Sins 't is impossible we should make a full and particular Confession of them unless we examine our selves daily The number of our Sins is so great that should we defer it till a farther time many of them would slip out of our Memories and then God has reveal'd to us no other Condition of Pardon but that general Confession of them Psal 19.12 cleanse thou me from my secret Sins and how can we call those Sins secret which are conceal'd from us only because we will not take the Pains to discover them What time of the day is most proper for this Employment every Man's Prudence must determine this must be directed by the Exigency of his Affairs but for the most part it will be requisite even in this Case Eccles 11.6 to follow the Advice of the wise Man In the morning sow thy seed and in the evening with-hold not thy hand To consider in the Morning what Temptations we are like to meet with that day what opportunities of doing good and making the most strong and firm Resolutions that we will resist the one and embrace the other And to call our selves to account in the Evening how well we have put these Resolutions into Execution whether we have perform'd our vows unto God or else shamefully given up his Cause and yielded to the importunity of a prevailing Temptation But besides this daily Examination of our selves there are other times when we ought to call our selves to an Account 'T is the great Duty of the Lord's Day A Day set apart on purpose that those Persons who all the week long are cumber'd with the Cares of this world employ'd in the Business of their Callings and in making provision for their Bodies might have some time to recollect themselves and to secure the eternal Welfare of their Souls And how can Men employ this day better I mean that part of it when they are not call'd upon to joyn in the publick Offices of Religion than in recollecting themselves how they have spent the week past what Sins they have been guilty of what good Actions they have perform'd what Progress they have made in a holy and vertuous Life and in considering what Temptations they are like to be expos'd to the following Week and in taking up Resolutions of walking more strictly and more
Divine Joy to see those Churches rais'd to a greater heighth and adorn'd with a more splendid Magnificency than their first Founders had bestow'd upon them 'T is plain to any one who consults Ecclesiastical History that as the Christian Religion encreas'd and Kings and Emperors became the nursing Fathers of the Church more stately and magnificent Structures were built and Dedicated to the Service of God No Cost was spar'd nothing was thought too good for this sacred Use The whole Christian World did seem to rejoyce that they had the Liberty of bestowing their Goods to this holy Purpose and their profuse Liberality was spoken of with Honour and Approbation St. Jerom. ad Nepotian de vitâ Clerici Ad Demetr Epist 12. Ad Gaudentium 'T is confess'd there are some Passages in the Fathers which seem to condemn these expensive Buildings but then 't was only comparatively when there was so much laid out upon these Structures that there was nothing left to bestow on the living Temples of the Lord and they had such a mistaken Zeal for adorning Churches that they starv'd the Poor and did not provide a competent Allowance for those who serv'd at the Altar And now what remains but that we who profess our selves Members of the Church of England endeavour to adorn our Profession by a diligent and constant Attendance on the Publick Offices of Religion by a due Preparation of our Minds for these Holy Duties and a devout Comportment of our selves in the performance of them and a Filial regard to all those Devout Rites and Solemnities enjoyn'd us by our Superiours That so we who are now Members of the Church Militant may as far as the frailty of our Condition will permit resemble that hidden Dignity and Glory wherewith the Church Triumphant in Heaven is glorified and Worship our God in the Beauty of Holiness SERMON VI. 1 THES V. 22. Abstain from all appearance of Evil. THE latter part of this Chapter is a Recapitulation of several Truths deliver'd in the Body of this Epistle between which there is no strict Connection neither have they any exact dependance one upon another only the words of the Text and those which go immediately before do bear some Relation For in the Verse before the Text the Apostle gives Directions concerning our Practice of those things which are Good We must carefully examine all things by the Touch-stone of God's word whether Doctrines or Practices and we must distinguish between those which seem and appear to be good and those which are really so We must reject the one and hold fast the other Prove all things hold fast that which is good But we must take quite different Measures in relation to those things which are Evil which either are plainly contrary to the Law of God or which we have any probable Reason to suspect are so We must abstain from all appearance of Evil. There is indeed another Interpretation of these words those who follow the Syriac Version render them Abstain from every kind of Evil But since this Word is not so rendred in any other place of the New Testament nor is there any Reason from the Scope and Coherence of the words to translate it so I shall rather chuse with the Generality of Interpreters to follow the vulgar Translation and render it as in my Text Abstain from all appearance of Evil and the rather Phil. 4. â—â— because the positive part of this Precept is contained in other places of the Holy Writ The words thus understood may be consider'd either as they relate to the Articles of our Faith or as a Rule for the directing our Lives and Conversations The latter of these is chiefly intended in the Text and therefore my present Enquiry shall be What those Actions and Practices are which have the appearance of Evil and from which we are commanded to Abstain That I may give a more plain and satisfactory Answer to this Question I shall consider these words 1. Absolutely and 2. As they bear a Respect and Relation to our Neighbour First Taken absolutely they may be resolv'd into this Proposition That we must not do any Action which either really is or has the Blush or appearance of Evil. Secondly If consider'd with Respect to our Neighbour they import That we must abstain from all such Actions which may probably be an occasion of Offence or Scandal to our Brother First I shall consider the words absolutely and then they import these three things I. That we must abstain from every Action Word or Thought which is contrary to the Divine Law II. That we must abstain even from lawful Actions if they appear Evil to us III. That we must abstain from all such Actions which have any Tendency to incite insnare and tempt us into Sin 1. That we must abstain from every Action Word or Thought which is contrary to the Divine Law though it may appear of never so little Concernment Whatsoever is a breach of God's Law tho' in the smallest and most inconsiderable Circumstance must be carefully avoided by us because every such Transgression will expose us to God's Anger and by Consequence render us liable to everlasting Punishment Let us therefore carefully avoid even the lighter breaches of our Duty let us make a Covenant with our Eyes and set a watch over the thoughts of our hearts and take Care that we do not offend with our Tongue remembring that at the last day every idle word must be accounted for and that in God's Book all the Thoughts and Intents of our Hearts are recorded Some Sins are indeed of a deeper Dye than others and do admit of more heinous Aggravations Sins committed wilfully and presumptuously are more hateful to God wast the Conscience more and by consequence are more dangerous to the safety of our Souls than those Sins into which we are betray'd by the frailty of our Natures and the surprize of a Temptation But if we consider Sin in it self and in its own Nature no Sin can be small or little or as the Papists speak Venial for every Sin is a willful Transgression of the Law of God 1 Joh. 3.4 and whoever wilfully offends God justly incurrs the Sentence of eternal Damnation Nay even the lighter breaches of our Duty may be attended with such Circumstances and Aggravations as may render them of more pernicious Consequence unto us than those which in their own Nature imply a greater Guilt a small Injury done on purpose to vilifie and reproach us is resented more heinously than when we sustain a greater Damage thro' the Folly and Inadvertency of our Neighbour and therefore we have Reason to conclude That the least Sin willfully committed and obstinately persevered in will deprive us utterly of God's Favour and Protection How vain and dangerous then is that known distinction of Sin amongst the Papists into Sins venial and Sins mortal i. e. as they explain it into such Sins as do deserve eternal
us the Blessings we pray for he will give us some better thing instead of them Or if he doth not deliver us out of that Affliction or Trouble we groan under he will bestow upon us a suitable Measure of Grace to support us under it Either of these Considerations may be a sufficient Encouragement to place our Trust and Confidence upon God and to Persevere in our Addresses at the Throne of his Grace SERMON IX PROV IV. 23. Keep thy Heart with all Diligence For out of it are the Issues of Life IT was deservedly look'd upon as one of the chief Excellencies of the Persian Laws that they did not so much design the Punishment of Wickedness and Vice as the using means to prevent the Commission of it that by a careful Education of Youth in the Principles of Vertue and Morality they took away the Cause of all inordinate Desires and Affections and render'd their Duty so familiar and habitual to them that they had no need of those terrible Tortures and Bloody Executions whereby other Law-givers frighted their Subjects into Obedience And of this Nature is the Duty recommended in the Text For was but this one Precept sincerely conform'd to did we but perform this one Duty conscientiously and honestly we should find very little Difficulty in yielding Obedience to all the rest For that Man would never commit Murder that durst not be angry without a Cause nor be adulterous in the Act who did not first transgress in his Desire Can we think he would be Guilty of a deliberate Perjury that fears an Oath or defraud another who permits not himself to Covet For if the first Sparks of ill were quench'd within they would never break out into a Flame and therefore it was Advice well becoming the Wisdom of Solomon To keep our Hearts with all Diligence For out of them are the Issues of Life In which Words be pleas'd to take Notice I. Of a Duty recommended to us To keep our Hearts II. Of the manner how this Duty ought to be perform'd With all Diligence III. Of the Motive to engage us thus to perform it For out of them are the Issues of Life IV. I shall add some Directions to facilitate this Duty to us and to assist us in the due Government of our Hearts 1. Here is a Duty enjoyn'd us Psal 12.2 2 Kin. 10.30 Matth. 22.37 2 Sam. 24.5 Rom. 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Man within us 1 Pet. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hidden Man of the Heart To keep our Hearts Now the Heart has different Acceptations in the Holy Scripture 't is sometimes taken for one Faculty of the Soul and sometimes for another for the Understanding the Will the Affections the Conscience and sometimes for the whole Soul I shall take it in the most comprehensive Sence and then it will denote to us all the Thoughts and Inclinations the Passions and Affections of the Soul For 't was the Opinion of the Ancients that the Heart was the Seat of the Soul and the Instrument of its most noble Operations So that by keeping the Heart is meant a looking into the most private Recesses of our Soul a curious and particular Observation what is transacted there the taking a view of all our Inclinations Passions Desires and Affections and comparing them with the Rule of God's Word approving those which are Good and disallowing those which are Evil. It denotes also the making use of such Means as may be effectual to bring our Souls into a due Frame and Temper the taking Care that the Thoughts of our Hearts may not be taken up with any unlawful Object or drawn out too far on any sensual Pleasure or worldly Advantage but that we sincerely desire and heartily endeavour to render them entirely conformable to the Laws of God Not that it is possible for the best and most Holy Men to govern their Hearts so exactly as never to transgress the strict Rules of their Duty or never to offend in Thought Alass Vain and sinful Thoughts will continually spring up in our Minds they are the necessary Effects of our deprav'd Natures and the Devil will take all Opportunities of inciting them in our Souls and presenting such tempting and alluring Objects to our Phancies as will produce inordinate Affections and Desires 'T is not in our Power and therefore it cannot be our Duty so to keep our Hearts as that no vain Thoughts should intrude themselves there Whilst we continue in these frail Bodies and Houses of Clay we shall be subject to many Passions and the Fumes which arise from our inferiour Appetites will cloud our Understandings and in some measure captivate our Reason 'T is plain and Evident that many of our Thoughts proceed from the Frame and Constitution of our Bodies and do in a great measure depend on the present Circumstances we are in and the Objects we converse with If we are of a cold and Phlegmatick Constitution we shall be affected with Melancholy and distrustful Thoughts and Phancies if of a Cholerick Temper Passion will sometimes get the upper hand of us when we are at Ease and in Prosperity our Thoughts will be apt to be too gay and volatile if in Pain or Misery we must needs be sensible of it and poring on it And therefore all that a good Christian can do is to Endeavour to keep his Heart in as good a Frame as he possibly can to be continually on his Guard and though he cannot attain to Perfection in this Life yet to endeavour after it by curbing his unruly Passions governing his Affections and Appetites by the Laws of Reason and whenever they break out and Act irregularly reducing them within their due Bounds and not allowing or delighting in the least sinful Thought or suffering it to dwell or remain in our Hearts but casting it out with all speed and Indignation imaginable And this must be done II. With all Diligence which denotes these two things 1. That this Duty ought to be our constant Employment that we do not let any day slip without examining the Frame of our Hearts for if we sleep never so little The Evil one will take the Opportunity of sowing his tares in our Souls if we are not always upon our Guard the Cares and Business of Life or the Pomps and Vanities of the World will imprint either such light and garish or such Melancholy and distracting Ideas of things in our Minds as will produce a fruitful Crop of Vain Sollicitous and Sinful Thoughts This must be the business of every day for the Thoughts of our Hearts are apt to be disorder'd with every Gust of Passion and will require a watchful Eye and a continual Care to keep them in any tolerable Order 2. The keeping our Hearts with all Diligence implies the greatest Intenseness and Application of Mind imaginable For we must take a great deal of Pains to come to a through knowledge of the thoughts of our Heart